Just as the Altar sanctifies that which is fit for it, so the ramp [to the Altar] sanctifies. Just as the Altar and the ramp sanctify that which is fit for them, so [sacred] vessels sanctify. Vessels [designated] for fluids sanctify fluids, and the measures [designated] for solids sanctify solids. Vessels [designated] for fluids do not sanctify solids, nor do measures [designated] for solids sanctify fluids. Sacred vessels which were punctured — if they can still be used for a purpose similar to that for which they had been used when whole, they sanctify; and if not, they do not sanctify. All of them sanctify only in the Holy.

Whatever is more frequent than another precedes the other. The tamid-offerings precede the mussaf-offerings, the Sabbath mussaf-offerings precede the Rosh Chodesh mussafofferings, [and] the Rosh Chodesh mussafofferings precede the Rosh Hashanah mussafofferings; as it says (Numbers 28:23): Besides the morning olah-offering, which is the continual olah-offering, shall you offer these.

Whatever is more sacred than another precedes the other. The blood of a chatas-offering precedes the blood of an olah-offering because it effects atonement. The limbs of an olah-offering precede the sacrificial parts of a chatas-offering because they are entirely [consigned] to the [Altar’s] fires. A chatas-offering precedes an ashamoffering because its blood is applied to [the] four horns [of the Altar] and upon the base. An asham-offering precedes a todah-offering and a nazir’s ram because it is a most holy offering. The todah-offering and the nazir’s ram precede a shelamim-offering because they must be eaten in one day and they require [loaves of] bread. Shelamim-offerings precede a bechor-offering because they require a fourfold [blood] application [to the Altar], leaning, libations, and the waving of [the] breast and thigh.

The bechor-offering precedes the maaseroffering because its sanctity begins at birth and it is eaten by the Kohanim. The maaser-offering precedes bird [offerings] because it is slaughtered and it has [parts which are] most holy — its blood and sacrificial parts.

Bird offerings precede minchah-offerings because they are in the category of blood [offerings]. A sinner’s minchah-offering precedes a voluntary minchah-offering because it is brought for a sin. A bird chatas precedes a bird olah; and so too with its consecration.

All chatas-offerings [mentioned] in the Torah precede asham-offerings, except for the asham-offering of the metzora because it is brought to make [the metzora] fit. All asham-offerings [mentioned] in the Torah must be in their second year, and must be [worth at least two] silver shekels; except for the asham- offering of a nazir and the asham-offering of a metzora, which must be in their first year, and need not be [worth two] silver shekels.

Just as they precede [one another] in their offering, so they precede [one another] in their consumption. [Between] a shelamimoffering of yesterday and a shelamim-offering of today, that of yesterday takes precedence. [Between] a shelamim-offering of yesterday and a chatas or asham-offering of today, that of yesterday takes precedence; [these are] the words of R’ Meir. But the Sages say: The chatas-offering takes precedence, because it is [a] most holy offering.

Regarding all of these, the Kohanim may vary the [manner of] their consumption, to eat them roasted, overcooked, or cooked, and to add to them non-sacred spices and spices of terumah; [these are] the words of R’ Shimon. R’ Meir says: One may not add spices of terumah to them, so that he not expose the terumah to disqualification.

Said R’ Shimon: If you see oil being distributed in the Courtyard, you need not inquire what it is — it is either the remainder of the wafer minchah-offerings of Yisraelim or of the log of oil of a metzora; if you see oil being poured upon the fires you need not inquire what it is — it is either the remainder of the wafer minchah-offerings of Kohanim, or of the minchah-offering of the Anointed Kohen — for oil cannot be donated. R’ Tarfon says: One can donate oil.

[If] the blood of a chatas spattered on a cloth, it must be washed. Although Scripture speaks only about those [chatas-] offerings which are eaten, as it is said (Lev. 6:19): It shall be eaten in a holy place, both the [chatas offering which is] eaten and the inner [chatas offering] require washing, as it is said (Lev. 6:18): The law of the chatas — [there is] one law for all chatas-offerings.

The blood of a disqualified chatas- offering does not require washing, whether it had a period of validity or it did not have a period of validity. Which [blood] has had a period of validity? That which was kept overnight, [or] which was contaminated with tumah, or which was taken out [of the Courtyard]. And which [blood] has not had a period of validity? That which was slaughtered [with intent for] beyond its time or outside its place, or [that which] disqualified people received or threw its blood.

[If] it spattered from the neck [of the offering] onto the cloth, it does not require washing; from the horn [of the Altar] or from the base [of the Altar], it does not require washing. [If] it spilled onto the floor and he gathered it up, it does not require washing; washing is not required except for blood which was received in a vessel and was fit for sprinkling. [If] it spattered on a hide — if [this happened] before it had been flayed, it does not require washing; [but] if after it had been flayed, it requires washing; [these are] the words of R’ Yehudah. R’ Eliezer says: Even after it has been flayed it does not require washing. Washing is required only for the place of the blood, and [for] a thing which is fit to be susceptible to tumah-contamination, and which is fit for washing.

Cloth, sackcloth, and hide all require washing in a holy place; and the breaking of the earthenware vessel [must take place] in a holy place; and the purging and rinsing of a copper vessel [must take place] in a holy place. This is the stringency of the chatas offering over [other] most holy offerings.

[If] the cloth garment was taken outside the curtains, he should re-enter [with it] and wash it in a holy place. [If] it was contaminated [with tumah] outside the curtains, he should rip it, and [then] re-enter and wash it in a holy place. [If] the earthenware vessel was taken outside the curtains, he should re-enter [with it] and break it in a holy place. [If] it was contaminated [with tumah] outside the curtains, he should puncture it, and [then] re-enter and break it in a holy place.

[If] the copper vessel was taken outside the curtains, he should re-enter [with it], and purge and rinse it in a holy place. [If] it was contaminated [with tumah] outside the curtains, he should breach it, re-enter, and purge and rinse it in a holy place.

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.