Meilah 7A

מחשבין על האבוד ועל השרוף.

one renders an offering piggul by having an intention at the time of sprinkling to later sacrifice its sacrificial portions after the proper time, even with regard to sacrificial portions that were already lost and with regard to sacrificial portions that were already burned.

והא אבוד ושרוף לא איתינון בעולם, ואפילו הכי קתני מחשבין!

The Talmud analyzes this statement: But sacrificial portions that are lost or burned are not present in the world, i.e., they are not available, and even so it is taught that one renders an offering piggul by an intention to consume it after its appointed time. It can be derived from here that if the entire offering left the courtyard, which is comparable to a case where it was lost, the sprinkling is effective with regard to the halakhot of misuse according to R' Akiva. This apparently contradicts the opinion of R' Yoḥanan.

ומי אמר רב אסי הכי? הא בעא מיניה רב אסי מרבי יוחנן: חישב לנשפכין, למחר, מהו?

The Talmud asks: But did Rav Asi actually say this? Does he maintain that even if all of the meat and the sacrificial portions left the courtyard, the sprinkling is effective according to R' Akiva? Didn’t Rav Asi raise the following dilemma before R' Yoḥanan: What is the halakha in a case where the priest intended during the sacrificial rites that the remnant of the blood, which is meant to be poured on the base of the altar immediately after the sprinkling, will be poured improperly tomorrow? Does the offering thereby become piggul, as this is similar to intending to sprinkle the blood after the proper time; or does such intent apply only to the blood that is actually sprinkled on the altar?