In what manner is the part which makes it permissible [considered to have been] offered as required? [If] he slaughtered in silence, [but] received [the blood], conveyed, and threw [it, for] beyond its time; or he slaughtered [it, for] beyond its time, [but] received [the blood], conveyed, and threw [it], in silence; or he slaughtered, received [the blood], conveyed, and threw [it, for] beyond its time — this is [a case] in which the part which makes it permissible has been offered as required. In what manner is the part which makes it permissible not [considered to have been] offered as required? [If] he slaughtered [with intent for] outside its area, [but] received [the blood], conveyed, and threw [it, for] beyond its time; or he slaughtered [with intent for] beyond its time, [but] received [the blood], conveyed, and threw [it, for] outside its area; or he slaughtered, received [the blood], conveyed, [or] threw [it, for] outside its area; [or] a pesach- or chatas-offering which he slaughtered for a designation other than its own, and received [the blood], conveyed, and threw [it, for] beyond its time; or he slaughtered [with intent for] beyond its time, [but] received [the blood], conveyed, and threw [it, for] a designation other than its own; or he slaughtered, received [the blood], conveyed, [or] threw [it, for] a designation other than its own — this is [a case] in which the part which makes it permissible was not offered as required.

[If he intended] to eat an olive’s volume [of the offering] outside and an olive’s volume tomorrow, [or] an olive’s volume tomorrow and an olive’s volume outside, [or if he intended to eat] half an olive’s volume outside [its area] and half an olive’s volume tomorrow, [or] half an olive’s volume tomorrow and half an olive’s volume outside [its area] — 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 one intended] to eat half an olive’s volume and to burn upon the Altar half an olive’s volume, it is valid — because eating and Altar-burning are not combined.

[If] any disqualified persons slaughtered, their slaughter is valid; because slaughter is valid [when performed] by a non-Kohen, by women, by slaves, and by persons who are tamei — even in regard to [the] most holy offerings — provided that those who are tamei do not touch the meat. Therefore, they invalidate with intent. [If] any of these received the blood [for] beyond its time or outside its place, if there is [yet some] lifeblood, a qualified person should again receive [blood].

[If] a qualified person received [the blood] and handed [it] to a disqualified person, he should return [it] to the qualified person. [If] he received the blood with his right [hand] and put [it] in his left, he should return [it] to his right [hand]. [If] he received it in a sacred vessel and poured [it] into a non-sacred vessel, he should pour [it] back into a sacred vessel. [If] it spilled from the vessel onto the floor and he gathered it [up], it is valid. [If] he applied it to the ramp, [or] not opposite the [Altar] base; [or] he applied that which should be applied to the lower [part of the Altar] above, or that which should be applied to the upper part below; [or he applied] that which should be applied within [the Sanctuary] on the outside, or that which should be applied on the outside, within [it] — if there is [yet some] lifeblood, a qualified person should again receive [blood].

[If] one slaughters a sacrifice [with the intent] 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 the 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 the intent was] to eat half an olive’s volume and to burn upon the Altar half an olive’s volume — it is valid, for eating and Altar-burning are not combined.

[If] one slaughters a sacrifice [with the intent] to eat an olive’s volume of the hide, the gravy, the sediment, the flayed-off shreds, the bones, the gidim, the hooves, or the horns — beyond its time or outside its place — it is valid; and one is not liable in regard to them for piggul, nossar, and tamei.

[If] one slaughters consecrated [animals] with the intent to eat its fetus or afterbirth, outside — he has not rendered [it] piggul. [If] one performs melikah on turtledoves within [the Courtyard] in order to eat their eggs outside, he has not rendered it piggul. The milk of consecrated [animals] and the eggs of turtledoves — one is not liable in regard to them for piggul, nossar, or tamei.

[If] he slaughtered it with the intent to leave its blood or its sacrificial parts until the next day, or to take them outside [the Courtyard] — R’ Yehudah invalidates [the offering]; but the Sages validate [it]. [If] he slaughtered it with the intent to apply it to the ramp, [or] not opposite the [Altar] base, [or] to apply that which should be applied to the lower [part of the Altar] above, [or] to apply that which should be applied to the upper [part of the Altar] below, [or to apply] that which should be applied within [the Sanctuary] on the outside, or that which should be applied outside [the Sanctuary] within [it], [or] so that people who are tamei should eat it, [or] so that people who are tamei should offer it up [on the Altar], [or] so that uncircumcised persons should eat it, [or] so that uncircumcised persons should offer it up, [or] to break the bones of a pesach-offering, or to eat of it half raw, [or] to mix its blood with blood that is disqualified — it is valid; for intent does not invalidate except for [the intent to consume] beyond its time and outside its area, and [the intention to slaughter] the pesach and chatas offerings for a designation other than their own.

Beis Shammai say: All [offerings] whose [blood] is applied to the outer Altar, if he made [just] one application, he has effected atonement; but with the chatas-offering, two applications. But Beis Hillel say: Even [with] the chatas-offering, if he made [just] one application, he has effected atonement. Therefore, if one applied the first one properly, and the second one [with an intent for] beyond its time — he has effected atonement. [If] he applied the first one [with intent for] beyond its time, and the second one [with intent for] outside its area — it is piggul, and one is liable to kares for it.

All [offerings] whose [blood] is applied to the inner Altar, if he omitted any of the applications, he has not effected atonement. Therefore, if he applied all of them properly and one improperly, it is invalid, but it bears no kares [punishment].

These [are the] things for which one is not liable for piggul: The kometz, frankincense, incense, minchah-offering of Kohanim, minchahoffering of the Anointed Kohen, [the libation minchahoffering,] blood, and the libation [offerings] which are brought separately; [these are] the words of R’ Meir. But the Sages say: Even those which are brought with the animal offering. The log of oil of the metzora — R’ Shimon says: One is not liable for it for piggul; [but] R’ Meir says: One is liable for it for piggul, because the blood of the asham-offering renders it permissible — and whatever has a permitting substance, whether to people or to the Altar, one is liable for it for piggul.

The olah-offering — its blood renders its meat permissible to [burn upon] the Altar and its hide to the Kohanim. The bird olah — its blood renders its meat permissible to [burn upon] the Altar. The bird chatas — its blood renders its meat permissible to the Kohanim. The bulls which are burned and the he-goats which are burned — their blood renders their sacrificial parts permissible for offering [upon the Altar]. R’ Shimon says: Whatever is not [offered] on the outer Altar like the shelamim, one is not liable for it for piggul.