Any sacrifice whose blood was received by a non-Kohen, [or] an onein, [or] a tevul yom, [or] one who lacks vestments, [or] one who lacks atonement, [or] one whose hands and feet have not been washed, [or] who is uncircumcised, [or] who is tamei, [or by one who is] sitting, [or] standing upon utensils, [or] an animal, [or] his colleague’s feet — it is invalid. [If] one received [the blood] with his left [hand], he invalidates [it]; [but] R’ Shimon validates. [If] it spilled on the floor and he gathered it [up], it is invalid. [If] he applied it on the ramp; [or] not opposite the [Altar’s] base; [or if] 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] that which should be applied within [the Sanctuary] on the outside; or that which should be applied on the outside within [the Sanctuary] — it is invalid, but it bears no kares [punishment].

[If] one slaughters a sacrifice to throw its blood outside, or part of its blood outside; to burn its sacrificial parts outside, or part of its sacrificial parts outside; to eat its meat outside, or [to eat] an olive’s volume of its meat outside; or to eat an olive’s volume of the hide of the tail outside — it is invalid, but it bears no kares [punishment]. To throw its blood tomorrow, or part of its blood tomorrow; to burn its sacrificial parts tomorrow, or part of its sacrificial parts tomorrow; to eat its meat tomorrow, or [to eat] an olive’s volume of its meat tomorrow; or [to eat] an olive’s volume of the skin of a sheep’s tail — it is piggul, and one is liable to kares over it.

This is the rule: Anyone who slaughters, receives, conveys, or throws [the blood], [with the intent] to eat something which is meant to be eaten, [or] to burn [upon the Altar] something which is meant to be burnt — [if] outside its place, it is invalid but it bears no kares [punishment]; [if] beyond its time, it is piggul and one is liable to kares over it; provided that the part which makes it permissible is offered as required.

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.