[If] a chatas-offering had its blood received in two cups, [and] one of them was taken outside [the Courtyard], the inner one remains valid. [If] one of them was brought inside [the Sanctuary], R’ Yose HaGlili validates [the offering] with the outside [cup]; but the Sages disqualify [it]. Said R’ Yose HaGlili: If in regard to the place about which intent disqualifies — outside [the Courtyard] — we do not treat that which remains the same as that which has been taken out; [then] in regard to a place about which intent does not disqualify — inside [the Sanctuary] — we should certainly not treat that which remains the same as that which was brought in! [If] it was brought in [to the Sanctuary] to make atonement, even if it was not [used to] make atonement, it is disqualified; [these are] the words of R’ Eliezer. R’ Shimon says: Until he makes atonement. R’ Yehudah says: If he brought [it] in unintentionally, it is valid. All disqualified bloods which are applied to the Altar, the tzitz does not effect [their] acceptance, except for [blood] contaminated with tumah; for the tzitz renders tamei acceptable, but does not render that which has been taken out acceptable.

The Altar sanctifies that which is fit for it. R’ Yehoshua says: Whatever is fit for the [Altar’s] fires, once it has gone up [on the Altar] should not be taken down; as it is stated: It is the olah-offering [that stays] on the pyre, on the Altar. Just as an olah-offering, which is [something] fit for the [Altar’s] fires, should not be taken down once it has gone up [on the Altar], so too anything which is fit for the fires should not be taken down once it has gone up [on the Altar]. Rabban Gamliel says: Whatever is fit for the Altar should not be taken down once it has gone up [on the Altar]; as it is said: It is the olah-offering, [that stays] on the pyre, on the Altar. Just as an olah-offering, which is [something] fit for the Altar, should not be taken down once it has gone up [on the Altar], so too anything which is fit for the Altar should not be taken down once it has gone up [on the Altar]. The only difference between the view of Rabban Gamliel and the view of R’ Yehoshua is in regard to blood and libations — concerning which Rabban Gamliel says they should not be taken down, and R’ Yehoshua says they should be taken down. R’ Shimon says: [Whether] the offering is valid and the libations are invalid, [or] the libations are valid and the offering is invalid, even if both are invalid — the offering should not be taken down while the libations should be taken down.

The following should not be taken down once they have gone up: That which has been kept overnight, or which has become tamei, or which has been taken out [of the Courtyard], or which has been slaughtered [with intent for] beyond its time or outside its place, or which disqualified people received or threw its blood. R’ Yehudah says: The [offering] which was slaughtered at night, or whose blood spilled, or whose blood was taken beyond the curtains — if it was taken up, it must be taken down. R’ Shimon says: It should not be taken down; for R’ Shimon would say: Any [offering] whose invalidation is in the Holy, the Holy accepts it; [but] if its invalidation was not in the Holy, the Holy does not accept it.

The following did not have their invalidations in the Holy: an animal that committed an act of bestiality, an animal on which an act of bestiality was performed, an [animal] designated [for idolatrous sacrifice], [an animal] which has been worshiped, a [harlot’s] payment, a [dog’s] exchange, a mixed breed, a tereifah, an [animal] born by Caesarean section, and blemished [animals]. R’ Akiva validates in the case of blemished [animals]. R’ Chananya the administrator of the Kohanim says: Father would turn away blemished [animals] from the Altar.

Just as once they were brought up they are not taken down, so too once they were taken down they may not be brought up. [If] any of them ascended to the top of the Altar while alive, they should be taken down. An olah which ascended to the top of the Altar while alive should be taken down. [If] he slaughtered it atop the Altar, he may skin and dismember [it] in place.

The following must be taken down [from the Altar even] if they were brought up: the meat of the most holy [offerings], the meat of the offerings of lesser holiness, the remainder of the omer [-offering], the two loaves [-offering], the panim breads, the remainders of minchah-offerings, and the incense. The wool on the heads of lambs, and the hair in the beards of he-goats, and the bones, gidim, horns, and hooves — as long as they are attached, they are brought up, as it is said: And the Kohen shall burn everything upon the Altar. [If] they separated [from the offering], they should not be brought up; as it is said (Deut. 12:27): And you shall make your olah-offerings, the meat and the blood.

[If] any of these were ejected from atop the Altar, they [need] not be returned. Similarly, an ember which was ejected from the Altar. Limbs [of offerings] which were ejected from the Altar — before midnight, [they] should be returned [to the Altar], and one is liable for me’ilah on their account; after midnight, they should not be returned [to the Altar], and one is not liable to me’ilah on their account.

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.