Whether one cooked in it or poured hot [liquid] into it, whether [it was the meat of] the most holy offerings or [of] the offerings of lesser holiness — they require purging and rinsing. R’ Shimon says: Offerings of lesser holiness do not require purging and rinsing. R’ Tarfon says: If one cooked in it from the beginning of the festival, he may [continue to] cook in it for the entire festival. But the Sages say: With the conclusion of the period of eating [comes the requirement of] purging and rinsing. Purging [is] as one purges a cup, and rinsing [is] as one rinses a cup; purging (is done with hot water) and rinsing is with cold water. The spit and the grill are purged in hot water.

[If] one cooked in it sacred and non sacred [meat], or [the meat of] most holy offerings and [of] offerings of lesser holiness — if there is enough of them to impart flavor, the less stringent ones must be eaten in the manner of the more stringent ones; and they do not require purging and rinsing, nor do they disqualify by contact. [If] a wafer comes in contact with [another] wafer, or a slice [of meat] with [another] slice — neither the entire wafer nor the entire slice is forbidden; only the place which has absorbed is [rendered] forbidden.

A tevul yom and one who lacks atonement do not [claim a] share in the offerings to eat that night. An onein may touch, but he may not offer; and he does not [claim a] share to eat that night. [Kohanim] who are blemished — both those with permanent blemishes and those with [only] passing blemishes — [claim a] share and eat, but they may not offer. Whoever is not fit to [perform] the service does not share in the [offering] meat; and whoever has no [share] of the meat has no [share] of the hides. Even one who was tamei at the time that the blood was thrown and tahor at the time the fats were burnt does not [claim a] share in the meat; as it is said (Lev. 7:33): The one from among the sons of Aaron who offers the blood of the shelamim offering and the fat — the right thigh shall be his as a gift portion.

Whenever the Altar does not acquire the right to the meat, the Kohanim do not acquire the right to the hide; as it is said (Lev. 7:8): [The Kohen who offers] a person’s olah offering — an olah which has been credited to a person. An olah-offering which was slaughtered for a designation other than its own, even though it is not credited to its owner, its hide [belongs] to the Kohanim. Both the olah-offering of a man and the olah offering of a woman — their hides [belong] to the Kohanim.

The hides of the offerings of lesser holiness [belong] to the owners [of the offering], while the hides of the most holy offerings [belong] to the Kohanim. [This can be demonstrated by means of] a kal vachomer — if [in the case of] an olah offering, [in] which they do not acquire the right to its meat, [yet] they acquire a right to its hide; [then in the case of] the most holy offerings, [in] which they do acquire the right to its meat, does it not follow that they acquire the right to its hide! The Altar cannot serve as a refutation, since it does not receive the hide at all.

All offerings which were invalidated prior to their being flayed, their hides do not [belong] to the Kohanim; after they were flayed, their hides [belong] to the Kohanim. Said R’ Chanina, the administrator of the Kohanim: In [all] my days I never saw a hide being taken out to the place of burning. Said R’ Akiva: From his words we learn that one who flays a bechor and it is [then] found to be a tereifah, the Kohanim may benefit from its hide. But the Sages say: ‘‘We have not seen’’ is not a proof. Rather, it is taken out to the place of burning.

The bulls that are burned and the hegoats that are burned — when they are burned according to their proper procedure, they are burned in the place of ashes, and they contaminate garments with tumah; but when they are not burned according to their proper procedure, they are burned in the palace precinct, and they do not contaminate garments with tumah.

They would carry them on poles. When those in front have emerged beyond the wall of the Courtyard, and those in the rear have not [yet] emerged, those in the front contaminate [their] garments with tumah, while those in the rear do not contaminate [their] garments with tumah until they emerge. When [both] these and those have emerged, both these and those contaminate [their] garments with tumah. Rabbi Shimon says: Neither these nor those contaminate [their] garments with tumah until the fire catches on to most of them; [and] once the meat has become charred, the one who burns [them] does not contaminate [his] garments with tumah.

[If] one slaughters and offers up [an offering] outside [the Temple], he is liable for the slaughter and liable for the offering up. R’ Yose HaGlili says: [If] he slaughtered [it] within [the Temple] and offered [it] up outside, he is liable; [but] if he slaughtered [it] outside and offered [it] up outside, he is not liable — since he has not offered up anything but a disqualified [offering] outside [the Temple]. They said to him: Even when one slaughters within [the Temple] and offers [it] up outside, as soon as he takes it outside [the Temple], he has disqualified it!

A person contaminated by tumah who ate either holy foods which were tamei or holy foods which were tahor is liable. R’ Yose HaGlili says: [If] one who is tamei ate [that which is] tahor, he is liable; but [if] one who is tamei ate [that which is] tamei, he is not liable — since he has not eaten anything but that which is [already] tamei. They said to him: Even a person who is tamei who ate something which is tahor has rendered it tamei as soon as he touches it. But a person who is tahor who ate [holy food which is] tamei is not liable — for one is liable only for personal tumah.

There are stringencies to slaughtering over offering up, and to offering up over slaughtering. The stringency of slaughtering [is] that if one slaughters for a commoner he is liable, whereas one who offers up for a commoner is not liable. The stringency of offering up [is] that two [people] who held a knife and slaughtered are not liable, [whereas if] they held the limb [of an offering] and offered it up they are liable. [If] one offered up, and again offered up and again offered up, he is liable for every [act of] offering up; [these are] the words of R’ Shimon. R’ Yose says: He is liable only once. One is not liable unless he brings it to the top of an altar. R’ Shimon says: Even if he offered [it] up on a rock or a stone, he is liable.

Whether [they were] offerings which were fit, or offerings which were unfit whose invalidation was in the Holy, if one offered them up outside [the Temple], he is liable. One who offers up an olive’s volume of an olah-offering and of the sacrificial parts outside [the Temple] is liable. The kometz, the frankincense, the incense, the minchah-offering of Kohanim, the minchah-offering of the Anointed Kohen, and the libation minchah-offering — if one offered up an olive’s volume of one of them outside, he is liable. R’ Elazar exempts unless he offers up all of it. [If] one offered up any of these inside [the Temple], but left over an olive’s volume and offered that up outside [the Temple], he is liable. [If] any of these became diminished even slightly and one offered them up outside [the Temple], he is not liable.