The bird chatas is subject to me’ilah from when it is consecrated. [Once] it under- goes melikah, it becomes prepared to be dis- qualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] its blood is sprinkled [on the Altar], one is liable on its account for piggul, nossar, or tamei, and it is no longer subject to me’ilah.

The bird olah is subject to me’ilah from when it is consecrated. [Once] it undergoes melikah, it becomes prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] he squeezes out its blood [against the Altar], one is liable on its account for piggul, nossar, or tamei, and it remains subject to me’ilah until it goes out to the place of the ashes.

The bull offerings that are burned and the he-goat offerings that are burned are subject to me’ilah from when they are consecrated. [Once] they are slaughtered, they become prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past their time. [Once] their blood is sprinkled, one is liable on their account for piggul, nossar, or tamei, and they remain subject to me’ilah in the place of the ashes until the meat has been consumed [by the fire].

The olah is subject to me’ilah from when it is consecrated. [Once] it is slaughtered, it becomes prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] its blood is thrown [upon the Al- tar], one is liable on its account for piggul, nossar, or tamei; its hide is no longer subject to me’ilah, but the meat remains subject to me’ilah until it goes out to the place of the ashes.

The chatas-, the asham-, and the communal shelamim-offerings are subject to me’ilah from when they are consecrated. [Once] they are slaugh- tered, they become prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past their time. [Once] their blood is sprinkled [upon the Altar], one is liable on their account for piggul, nossar, or tamei. The meat is no longer subject to me’ilah, but the sacrificial parts are subject to me’ilah until they go out to the place of the ashes.

The shtei halechem are subject to me’ilah from when they are consecrated. [Once] they crust in the oven, they become prepared to be disqualified through [contact with] a tevul yom or through [contact with] a mechussar kippurim, and [they become fit] to slaughter the [shelamim-] offering on account of them. [Once] the blood of the lambs is sprinkled [upon the Altar], one is liable on account of [the shtei halechem] for piggul, nossar, or tamei, and they are no longer subject to me’ilah.

The lechem hapanim is subject to me’ilah from when it is consecrated. [Once] it crusts in the oven, it becomes prepared to be dis- qualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, and [it becomes fit] to be arranged upon the Shulchan. [Once] the spoons [of levonah] are offered [upon the Altar], one is liable on account of [the lechem hapanim] for piggul, nossar, or tamei, and [the lechem hapanim] is no longer subject to me’ilah.

The minchah-offerings are subject to me’ilah from when they are consecrated. [Once] they are consecrated in a [sacred service] vessel, they be- come prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechus- sar kippurim, or through remaining past their time. [Once] the kometz is offered [upon the Altar], one is liable on account of [the minchah] for piggul, nossar, or tamei. The remnants are not subject to me’ilah, but the kometz is subject to me’ilah until it goes out to the place of ashes.

The kometz, the levonah, the ketores, the minchah of Kohanim, the minchah of the anointed Kohen, and the libation minchah are subject to me’ilah from when they are con- secrated. [Once] they are consecrated in a [sacred service] vessel, they become prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past their time. One is liable on their account for nossar or for tamei, but piggul does not apply to them. This is the general rule: Any [sacrificial item] that has “permitters,” one is not liable on its account for piggul, nossar, or tamei until its “permitters” have been offered. Any [sacrificial item] that does not have “per- mitters,” as soon as it is consecrated in a [sacred service] vessel, one is liable on its account for nossar or for tamei, but piggul does not apply to it.

The offspring of a chatas, the temurah of a chatas, and a chatas whose owners have died are left to die. [Regarding a chatas] whose year has passed and [one] that was lost and [then] found blemished: If after the owners have atoned for their sin, it is left to die, and it does not make a temurah, and it is forbidden for benefit but is not subject to me’ilah; but if before the owners have atoned for their sin, it is left to graze until it develops a blemish, and it is [then] sold and [the owner] purchases another chatas with its proceeds, and [the original chatas] makes a temurah and is subject to me’ilah.

[Regarding] one who sets aside money for his nezirus [offerings], [the money] is not permitted for benefit but is not subject to me’ilah, since all [the money] is fit to be brought as a shelamim.  [If the nazir] died [and the money] was unspecified, it falls [into the fund] for voluntary offerings. [If the money] was specified, the money [designated] for the chatas should go to the Dead Sea [and that money] is not permitted for benefit but is not subject to me’ilah. [With] the money [designated] for the olah they should bring an olah, and [with] the money [designated] for the shelamim they should bring a shelamim, and [the shelamim] may be eaten for one day, and does not require [the accompanying] bread.

R’ Yishmael says: The [sacrificial] blood is lenient in the beginning and stringent in the end, and the libations are stringent in the beginning and lenient in the end: The blood in the beginning is not subject to me’ilah [but once] it left [the Court- yard] to the Kidron Valley it is subject to me’ilah; libations in the beginning are subject to me’ilah [but once] they have gone [down] to the shissin they are not subject to me’ilah.

The ashes of the Inner Altar and of the Menorah are not permitted for benefit but are not subject to me’ilah. [If] one consecrates the [value of the] ash initially, [the ash] is subject to me’ilah.  Turtledoves whose time has not yet arrived or young pigeons whose time has passed are not permitted for benefit but are not subject to me’ilah. R’ Shimon says: Turtledoves whose time has not yet arrived are subject to me’ilah, and young pigeons whose time has passed are not permitted for benefit but are not subject to me’ilah.

Milk of consecrated [animals] and eggs of [consecrated] turtledoves are not permitted for benefit but are not subject to me’ilah. In what [circumstance] do these words apply? Regarding items consecrated for [offering on] the Altar. But regarding items consecrated for Temple upkeep, [if] one consecrated a hen, it and its egg are subject to me’ilah; [if one consecrated] a [she]-donkey, it and its milk are subject to me’ilah.

Any [consecrated item] that is fit for [offering upon] the Altar but not for Temple upkeep, [or fit] for Temple upkeep but not for [offering upon] the Altar, [or] neither [fit] for [offering upon] the Altar nor for Temple upkeep, is subject to me’ilah.  How so? [If] one consecrated a pit filled with water, a manure dump filled with manure, a dovecote filled with doves, a tree filled with fruit, [or] a field filled with grasses, both they and their contents are subject to me’ilah. But if one consecrated a pit and it subsequently became filled with water, a manure dump and it subsequently became filled with manure, a dovecote and it subsequently became filled with doves, a tree and it subsequently became filled with fruit, [or] a field and it subsequently became filled with grasses, they are subject to me’ilah but their contents are not subject to me’ilah. These are the words of R’ Yehudah.  R’ Shimon says: [If] one consecrates a field or a tree, both they and their produce are subject to me’ilah because [the produce] is a growth of hekdesh.  The offspring of a maaser animal may not suckle from the maaser animal, and others would [therefore] donate [milk] for this purpose. The offspring of a consecrated animal may not suckle from the consecrated animal, and others would [therefore] donate [milk] for this purpose. Laborers may not eat of the dried figs of hekdesh, and so too, a cow may not eat of the vetch of hekdesh.