Jerusalem Talmud Shabbat 11.6

משנה: הַזּוֹרֵק וְנִזְכַּר עַד שֶׁלֹּא תֵצֵא מִיָּדוֹ קְלָטָהּ אַחֵר קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה פָּטוּר. זָרַק לַעֲשׂוֹת חַבּוּרָה בֵּין בָּאָדָם בֵּין בַּבְּהֵמָה וְנִזְכַּר עַד שֶׁלֹּא נַעֲשֵׂית חַבּוּרָה פָּטוּר. זֶה הַכְּלָל כָּל חַיָיבֵי חַטָּאוֹת אֵינָן חַיָיבִין עַד שֶׁתְּהֵא תְחִלָּתָן וְסוֹפָן שְׁגָגָה. תְּחִילָּתָן שְׁגָגָה וְסוֹפָן זָדוֹן תְּחִלָּתָן זָדוֹן וְסוֹפָן שְׁגָגָה פְּטוּרִין עַד שֶׁתְּהֵא תְחִילָּתָן וְסוֹפָן שְׁגָגָה:

MISHNAH: One who throws and remembers before it leaves his hand, if another person caught it, or a dog caught it, or it was burned, he is not liable. If one threw with the intention of causing an injury whether on a human or an animal and he remembered before it caused an injury, he is not liable. This is the principle: All who are liable for a purification sacrifice are liable only if beginning and end were in error. If the beginning was unintentional but the end criminal or the beginning criminal and the end unintentional they are not liable unless beginning and end be unintentional.

הלכה: ו׳. כֵּינִי מַתְנִיתָא. וְהֵזִיד. וְקַשְׁיָא. אִילּוּ יָרָה חֵץ לַהֲרוֹג בּוֹ אֶת הַנֶּפֶשׁ וְהִתְרוּ בוֹ וְחָזַר בּוֹ. שֶׁמָּא כְלוּם הוּא. הֲוֵי סוֹפָךְ מֵימַר. וְהֵזִיד.

HALAKHAH: 6 So is the Mishnah: “he acted intentionally.” This is difficult. If somebody shot an arrow intending to kill a person, he was warned, and changed his intention; is that anything? Finally you have to say that it was intentional.

רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. בְּשׁוֹגֵג בְּלֹא תַעֲשֶׂה. וּבְמֵזִיד בְּלֹא תַעֲשֶׂה. רִבִּי יְהוֹשֻׁע בֶּן לֵוִי אָמַר. בְּשׁוֹגֵג בְּהִיכָּרֵת. וּבְמֵזִיד בְּהִיכָּרֵת. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מְסַיֵיעַ לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֶת יְי הוּא מְגַדֵּף וְנִכְרְתָה. הַגַּע עַצְמָךְ. אֲפִילוּ מֵזִיד בְּהִיכָּרֵת מַתְרִין בּוֹ וְלוֹקֶה וּמֵבִיא קָרְבָּן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַשּׁוֹגֵג בְּחֵלֶב וּמֵזִיד בַּחַטָּאת מַתְרִין בּוֹ וְלוֹקֶה וּמֵבִיא קָרְבָּן.

Rebbi Yose ben Ḥanina said, unintentionally a prohibition, intentionally a prohibition. Rebbi Joshua ben Levi said, unintentionally extirpation, intentionally extirpation. Rebbi Simeon ben Yoḥai stated, a support of Rebbi Joshua ben Levi: He blasphemes the Eternal and will be extirpated. Think of it; even if he was intentional in a matter of extirpation and he was warned and is being flogged, may he bring a sacrifice? Rebbi Abbahu in the name of Rebbi Joḥanan: If he was unintentional about fat but intentional about the purification sacrifice one warns him and he is flogged.

תַּנֵּי. אֵין מִתְעַסְּקִין לֹא בַחֲלָבִים וְלֹא בָעֲרָיוֹת. הַמִּתְעַסֵּק בַּשַּׁבָּת פָטוּר. בַּחֲלָבִים וּבָעֲרָיוֹת חַיָיב. הֵיךְ עֲבִידָא. אָמַר. הֲרֵי אֲנִי קוֹצֵר חֲצִי גְּרוֹגֶרֶת. וְקָצַר כִּגְרוֹגֶרֶת פָּטוּר. הֲרֵי אֲנִי אוֹכֵל חֲצִי זַיִת. וְאָכַל כְּזַיִת חַיָיב. הֲרֵי אֲנִי מִתְחַמֵּם בָּהּ. וְהֶעֱרָה בָהּ חַיָיב.

It was stated: One experiments neither with fat nor with incest or adultery. One who experiments on the Sabbath is not liable, with fat or with incest or adultery is liable. How is this? If he said, “am going to harvest the volume half of a dried fig” and then he harvested the volume of a dried fig, he is not liable. “I am going to eat half the volume of an olive” and ate the volume of an olive; he is liable. “I am going to arouse myself by her” and then touched her; he is liable.