. The sacrifice renders the libations piggul, once they have been consecrated in a vessel; [these are] the words of R’ Meir. But the libations do not render the sacrifice piggul. How so? [If] one slaughters the sacrifice [intending] to eat from it tomorrow, [both] it and its libations become piggul. [However, if he intended] to offer the libations tomorrow, the libations become piggul, but the sacrifice does not become piggul.

[If] he intended piggul with the kometz but not with the frankincense; [or] with the frankincense but not with the kometz — R’ Meir says: It is piggul and one is liable to kares over it; but the Sages say: There is no kares for it unless he intends piggul with all that renders it permissible. The Sages concur with R’ Meir concerning the sinner’s minchah-offering and the jealousy minchahoffering, that if he intended piggul with the kometz, it is piggul and one is liable to kares over it, since the kometz is that which renders it permissible. [If] he slaughtered one of the lambs [intending] to eat [the] two loaves tomorrow, [or] he burnt one of the spoonfuls [of frankincense intending] to eat [the] two arrangements tomorrow — R’ Meir says: It is piggul and one is liable to kares over it; but the Sages say: There is no piggul unless he intends piggul with all that renders it permissible. [If] he slaughtered one of the lambs [intending] to eat from it tomorrow, it is piggul but its companion is valid. [However, if he intended] to eat from its companion tomorrow, they are both valid.

[If] one performs kemitzah on a minchahoffering [intending] to eat something which is not meant to be eaten, [or] to burn [upon the Altar] something which is not meant to be burnt — it is valid. R’ Eliezer invalidates [it]. [If his intent was] to eat something which is meant to be eaten, [or] to burn [upon the Altar] something which is meant to be burnt — but less than an olive’s volume — it is valid. [If his intent was] to eat something half an olive’s volume and to burn half an olive’s volume — it is valid, for eating and Altar-burning are not combined.

[If] he did not pour, [or] he did not mix, [or] he did not break [it] into pieces; [or] he did not salt, [or] he did not wave, [or] he did not bring [it] near; or [if] he broke them into large pieces, or he did not anoint them — they are valid. [If] its kometz mixed with the kometz of another, [or] with the minchah-offering of Kohanim, [or] with the minchah-offering of the Anointed Kohen, [or] with the minchah-offering of the libations — it is valid. R’ Yehudah says: In the case of the minchah-offering of the Anointed Kohen and the minchahoffering of libations it is invalid, because this [one’s] mixture is thicker, and this one’s mixture is thinner, and they absorb from each other.