All sacrifices which have been slaughtered for a designation other than their own are valid, but they are not credited to the owner as fulfillment of [his] obligation; except for the pesach- and chatas-offerings — the pesach-offering in its [proper] time, and the chatas-offering at all times. R’ Eliezer says: Also the asham offering — the pesach offering in its [proper] time, and the chatas- and asham offerings at all times. Said R’ Eliezer: The chatas offering comes [to atone] for sin, and the asham offering comes [to atone] for sin — just as the chatas-offering is disqualified [if it is intended] for a designation other than its own, so too the asham offering is disqualified [if it is intended] for a designation other than its own.

Yose ben Choni says: [Sacrifices] slaughtered for the pesach designation or the chatas designation are invalid. Shimon the brother of Azaryah says: [If] they were slaughtered for a designation higher than their own, they are valid; for a designation lower than their own, they are invalid. How so? Most holy offerings which he slaughtered for an offering of lesser holiness designation are invalid; offerings of lesser holiness which he slaughtered for a most holy offering designation are valid. The bechor- and the maaser-offerings which were slaughtered for the shelamim designation are valid, and shelamim-offerings which he slaughtered for the bechor [or] the maaser designation are invalid.

A pesach-offering which was slaughtered on the morning of the fourteenth [of Nissan] for a designation other than its own — R’ Yehoshua validates [it] as if it had been slaughtered on the thirteenth; [but] Ben Beseira invalidates [it] as if it had been slaughtered in the afternoon. Said Shimon ben Azai: I have received a tradition from the seventy-two Sages, on the day that they appointed R’ Elazar ben Azaryah to the Yeshivah, that all sacrifices that are eaten, which were slaughtered for a designation other than their own, are valid; but they are not credited to the owner as fulfillment of his obligation; except for the pesach- and chatas-offerings. Ben Azai added only the olah offering, but the Sages did not concur with him.

[If] one slaughtered a pesach-offering and a chatas-offering for a designation other than their own, [or] he received [their blood], or conveyed [it], or threw [it] for a designation other than their own, or for their designation and for a designation other than their own, or for a designation other than their own as well as for their own designation — they are invalid. What is [an example of] ‘‘for their own designation and for a designation other than its own’’? For a pesach designation and a shelamim designation. What is [an example of] ‘‘for a designation other than their own as well as for their own designation’’? For a shelamim designation and for a pesach designation. For a sacrifice can be invalidated during [any of] four things: During slaughter, reception [of the blood], conveying [to the Altar], and throwing [upon the Altar]. R’ Shimon validates in [the case of] conveying. For R’ Shimon used to say: It is impossible [to make an offering] without slaughtering, receiving, or throwing [the blood]; but it is possible without conveying [it] — [because] one can slaughter [the offering] at the side of the Altar and throw [the blood there]. R’ Eliezer says: [If] one walks where he must walk, the intent invalidates, but if [one walks] where he need not walk, the intent does not invalidate.

An Anointed Kohen who sinned, and then passed from his [position of] anointment; and similarly, a king who sinned, and then passed from his [position of] greatness —- the Anointed Kohen brings a bull, and the king brings a he-goat.

An Anointed Kohen who passed from his [position of] anointment and then sinned; and similarly, the king who passed from his [position of] greatness and then sinned —- the Anointed Kohen brings a bull, but the king is like a commoner.

[If] they sinned before they were appointed, and were then appointed —- they are like the commoner. R’ Shimon says: If it became known to them before they were appointed, they are liable; after they were appointed, they are exempt.  Who is the Nasi? This is the king, as it says: and he will do one of the commands of Hashem his God —- [i.e.,] a Nasi who has none above him but Hashem his God.

Who is the Anointed [Kohen]? The one anointed with the anointing oil, not the one [invested] through the additional vest-ments. There is no difference between the Kohen who is anointed with the anointing oil and the Kohen [invested] through the additional vestments other than the bull which comes for all the commandments.  And there is no difference between a serving Kohen and a Kohen who passed [from his anointment] other than the bull of the day of atonement and the tenth of an ephah. Both (lit., this one and that one) are equal with respect to the Yom Kippur service, and are commanded concerning a virgin, and are forbidden to [marry] a widow; and they may not contract tumah from their [deceased] relatives, do not grow their hair and do not rend [their garments]; and they bring about the return of a murderer.

The Kohen Gadol rends [his garments] from the bottom, while an ordinary Kohen rends from the top. The Kohen Gadol may sacrifice while an onen but may not eat; the ordinary Kohen may neither sacrifice nor eat.

Whatever is more frequent than its counterpart takes precedence over its counterpart; and whatever is more holy than its counterpart takes precedence over its counterpart.  [If] the bull of the Anointed [Kohen] and the bull of the assembly are [both] waiting —- the bull of the Anointed [Kohen] takes precedence over the bull of the assembly in all its procedures.

A man takes precedence over a woman [in matters] pertaining to life and to returning a lost article. A woman takes prece-dence over a man [in matters] pertaining to clothing and releasing her from captivity. [However,] if they both stand to be molested, a man has precedence over a woman.

A Kohen takes precedence over a Levi, a Levi [takes precedence] over a Yisrael, a Yisrael [takes precedence] over a mamzer, a mamzer [takes precedence] over a Nesinite, a Nesinite [takes precedence] over a convert, and a convert [takes precedence] over a freed slave.  When is this? When they are all equal. But if the mamzer is a Torah scholar and the Kohen Gadol is ignorant —- the mamzer who is a Torah scholar takes precedence over the Kohen Gadol who is ignorant.