How was the [service] of the bird chatas performed? He would perform melikah on its head opposite the back of the skull, without separating; and he would sprinkle its blood upon the wall of the Altar. The remainder of the blood would drain upon the base. The Altar receives only its blood, while all of it goes to the Kohanim.

How was the bird olah offered? He ascended the ramp, turned to the surrounding ledge, [and] arrived at the southeast corner. He would perform melikah on its head opposite the back of its skull, and separate, and drain its blood upon the Altar wall. He would [then] take the head and bring its incision up against the Altar, saturate it with salt, and throw it upon the fires. He would [then] come to the body and remove the crop, and the feathers and entrails which were attached to it, and throw them to the place of the ashes. He would rend but not separate [it]; however, if he separated [it], it is valid. He would [then] saturate it with salt and throw it upon the fires.

[If] he did not remove the crop, or the feathers, or the entrails which are attached to it, or he did not saturate it with salt, any deviation which he makes after he drains its blood, [leaves] it valid. [If] he separated the [bird] chatas, or did not separate the [bird] olah, he has invalidated [it]. [If] he drained the blood of the head but did not drain the blood of the body, it is invalid; [but if] he drained the blood of the body but did not drain the blood of the head, it is valid.

[If] one performed melikah on a bird chatas for a designation other than its own, [or] drained its blood for a designation other than its own, or for its own designation and for a designation other than its own, or for a designation other than its own and for its own designation, it is invalid. A bird olah [under such circumstances] is valid, except that it is not credited to the owner. Both a bird chatas and a bird olah on which one performed melikah or drained their blood, with the intent to eat that which is meant to be eaten, or to burn upon the Altar that which is meant to be burnt upon the Altar — outside their area, they are invalid but there is no kares [punishment]; beyond their time, they are piggul and one is liable to kares for them, provided that the part which makes it permissible has been offered as required. In what manner is the part which makes it permissible [considered to have] been offered as required? [If] he performed melikah in silence but drained the blood [with an intent for] beyond its time; or he performed melikah [with an intent for] beyond its time and drained the blood in silence, or he performed melikah and drained the blood [both with an intent for] beyond its time — these are [cases in] which the part which makes it permissible is [considered to have been] offered as required. In what manner is the part which makes it permissible not [considered to have] been offered as required? [If] he performed melikah [for] outside its place but drained the blood [for] beyond its time; or he performed melikah [for] beyond its time but drained the blood [for] outside its place; or he performed melikah and drained the blood [both for] outside its place; [or] a bird chatas on which he performed melikah for a designation other than its own, and drained its blood [with an intent for] beyond its time; or on which he performed melikah [with an intent for] beyond its time, and drained its blood for a designation other than its own; or he performed melikah on it and drained its blood for a designation other than its own — these are [cases in] which the part which makes it permissible has not been offered as required. [If] he [intended] to eat an olive’s volume outside and an olive’s volume tomorrow, [or] an olive’s volume tomorrow and an olive’s volume outside; [or he intended to eat] half an olive’s volume outside and half an olive’s volume tomorrow, [or] half an olive’s volume tomorrow and half an olive’s volume outside — it is invalid, but it bears no kares [punishment]. Said R’ Yehudah: This is the rule: If the intent of time preceded the intent of place, [it is] piggul and one is liable to kares for it; but if the intent of place preceded the intent of time, it is invalid, but bears no kares [punishment]. But the Sages say: In either case it is invalid, but bears no kares [punishment]. [If the intent was] to eat half an olive’s volume and to burn upon the Altar half an olive’s volume, it is valid, because [intent for] eating and Altar-burning do not combine.