[Blood] that is applied inside, which became mixed with [blood] that is applied outside, should be poured into the canal. [If] he applied [it] outside and then applied [it] inside, it is valid. [If he applied it] inside and then applied [it] outside: R’ Akiva disqualifies, but the Sages validate. For R’ Akiva had said: All [offerings whose] blood was introduced into the Sanctuary to atone are disqualified; but the Sages say: Only a chatas-offering. R’ Eliezer says: Also the asham-offering, for it is said (Lev. 7:7): As the chatas-offering so the asham-offering.

[If] a chatas-offering had its blood received in two cups, [and] one of them was taken outside [the Courtyard], the inner one remains valid. [If] one of them was brought inside [the Sanctuary], R’ Yose HaGlili validates [the offering] with the outside [cup]; but the Sages disqualify [it]. Said R’ Yose HaGlili: If in regard to the place about which intent disqualifies — outside [the Courtyard] — we do not treat that which remains the same as that which has been taken out; [then] in regard to a place about which intent does not disqualify — inside [the Sanctuary] — we should certainly not treat that which remains the same as that which was brought in! [If] it was brought in [to the Sanctuary] to make atonement, even if it was not [used to] make atonement, it is disqualified; [these are] the words of R’ Eliezer. R’ Shimon says: Until he makes atonement. R’ Yehudah says: If he brought [it] in unintentionally, it is valid. All disqualified bloods which are applied to the Altar, the tzitz does not effect [their] acceptance, except for [blood] contaminated with tumah; for the tzitz renders tamei acceptable, but does not render that which has been taken out acceptable.

The Altar sanctifies that which is fit for it. R’ Yehoshua says: Whatever is fit for the [Altar’s] fires, once it has gone up [on the Altar] should not be taken down; as it is stated: It is the olah-offering [that stays] on the pyre, on the Altar. Just as an olah-offering, which is [something] fit for the [Altar’s] fires, should not be taken down once it has gone up [on the Altar], so too anything which is fit for the fires should not be taken down once it has gone up [on the Altar]. Rabban Gamliel says: Whatever is fit for the Altar should not be taken down once it has gone up [on the Altar]; as it is said: It is the olah-offering, [that stays] on the pyre, on the Altar. Just as an olah-offering, which is [something] fit for the Altar, should not be taken down once it has gone up [on the Altar], so too anything which is fit for the Altar should not be taken down once it has gone up [on the Altar]. The only difference between the view of Rabban Gamliel and the view of R’ Yehoshua is in regard to blood and libations — concerning which Rabban Gamliel says they should not be taken down, and R’ Yehoshua says they should be taken down. R’ Shimon says: [Whether] the offering is valid and the libations are invalid, [or] the libations are valid and the offering is invalid, even if both are invalid — the offering should not be taken down while the libations should be taken down.

The following should not be taken down once they have gone up: That which has been kept overnight, or which has become tamei, or which has been taken out [of the Courtyard], or which has been slaughtered [with intent for] beyond its time or outside its place, or which disqualified people received or threw its blood. R’ Yehudah says: The [offering] which was slaughtered at night, or whose blood spilled, or whose blood was taken beyond the curtains — if it was taken up, it must be taken down. R’ Shimon says: It should not be taken down; for R’ Shimon would say: Any [offering] whose invalidation is in the Holy, the Holy accepts it; [but] if its invalidation was not in the Holy, the Holy does not accept it.