[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.

The consecrated [offerings] of non-Jews — one is not liable for them for piggul, nossar, or tamei; and one who slaughters them outside [the Temple] is not liable; [these are] the words of R’ Meir. R’ Yose declares him liable. Things for which one is not liable for piggul, one is [still] liable for them for nossar, [and] for tamei; except for the blood. R’ Shimon says: For things which are usually eaten; but [for] the likes of wood, frankincense, and incense, one is not liable for them for tumah.

A sacrifice is slaughtered for the sake of six things: for the designation of the sacrifice, for the name of [the] offerer, for the Name of Hashem, for the sake of the fires, for the sake of aroma, for the sake of pleasing; and the chatas- and asham-offerings for the purpose of [the] sin. Said R’ Yose: Even if one did not have any of these [purposes] in mind it is valid, for it is an enactment of the Court, because the intent is determined solely by the one who performs the service.

What is the [proper] place for the sacrifices? The most holy offerings are slaughtered in the north. The bull and he-goat of Yom Kippur — [have] their slaughter [performed] in the north, and the reception of their blood in a sacred vessel in the north; and their blood requires sprinkling between the poles, and toward the Curtain, and on the Golden Altar. [The omission of even] one of these applications prevents [atonement]. The remainder of the blood he would pour on the western base of the outer Altar; [but] if he did not apply [it], it does not prevent [atonement].

The bulls that are burned, and the hegoats that are burned — [have] their slaughter in the north, and the reception of their blood in a sacred vessel in the north; and their blood requires sprinkling toward the Curtain, and on the Golden Altar. [The omission of even] one of these applications prevents [atonement]. The remainder of the blood he would pour on the western base of the outer Altar; [but] if he did not apply [it], it does not prevent [atonement]. These and those are burned in the place of the ashes.