The hides of the offerings of lesser holiness [belong] to the owners [of the offering], while the hides of the most holy offerings [belong] to the Kohanim. [This can be demonstrated by means of] a kal vachomer — if [in the case of] an olah offering, [in] which they do not acquire the right to its meat, [yet] they acquire a right to its hide; [then in the case of] the most holy offerings, [in] which they do acquire the right to its meat, does it not follow that they acquire the right to its hide! The Altar cannot serve as a refutation, since it does not receive the hide at all.

All offerings which were invalidated prior to their being flayed, their hides do not [belong] to the Kohanim; after they were flayed, their hides [belong] to the Kohanim. Said R’ Chanina, the administrator of the Kohanim: In [all] my days I never saw a hide being taken out to the place of burning. Said R’ Akiva: From his words we learn that one who flays a bechor and it is [then] found to be a tereifah, the Kohanim may benefit from its hide. But the Sages say: ‘‘We have not seen’’ is not a proof. Rather, it is taken out to the place of burning.

The bulls that are burned and the hegoats that are burned — when they are burned according to their proper procedure, they are burned in the place of ashes, and they contaminate garments with tumah; but when they are not burned according to their proper procedure, they are burned in the palace precinct, and they do not contaminate garments with tumah.

They would carry them on poles. When those in front have emerged beyond the wall of the Courtyard, and those in the rear have not [yet] emerged, those in the front contaminate [their] garments with tumah, while those in the rear do not contaminate [their] garments with tumah until they emerge. When [both] these and those have emerged, both these and those contaminate [their] garments with tumah. Rabbi Shimon says: Neither these nor those contaminate [their] garments with tumah until the fire catches on to most of them; [and] once the meat has become charred, the one who burns [them] does not contaminate [his] garments with tumah.

[If] one slaughters and offers up [an offering] outside [the Temple], he is liable for the slaughter and liable for the offering up. R’ Yose HaGlili says: [If] he slaughtered [it] within [the Temple] and offered [it] up outside, he is liable; [but] if he slaughtered [it] outside and offered [it] up outside, he is not liable — since he has not offered up anything but a disqualified [offering] outside [the Temple]. They said to him: Even when one slaughters within [the Temple] and offers [it] up outside, as soon as he takes it outside [the Temple], he has disqualified it!

A person contaminated by tumah who ate either holy foods which were tamei or holy foods which were tahor is liable. R’ Yose HaGlili says: [If] one who is tamei ate [that which is] tahor, he is liable; but [if] one who is tamei ate [that which is] tamei, he is not liable — since he has not eaten anything but that which is [already] tamei. They said to him: Even a person who is tamei who ate something which is tahor has rendered it tamei as soon as he touches it. But a person who is tahor who ate [holy food which is] tamei is not liable — for one is liable only for personal tumah.

There are stringencies to slaughtering over offering up, and to offering up over slaughtering. The stringency of slaughtering [is] that if one slaughters for a commoner he is liable, whereas one who offers up for a commoner is not liable. The stringency of offering up [is] that two [people] who held a knife and slaughtered are not liable, [whereas if] they held the limb [of an offering] and offered it up they are liable. [If] one offered up, and again offered up and again offered up, he is liable for every [act of] offering up; [these are] the words of R’ Shimon. R’ Yose says: He is liable only once. One is not liable unless he brings it to the top of an altar. R’ Shimon says: Even if he offered [it] up on a rock or a stone, he is liable.

Whether [they were] offerings which were fit, or offerings which were unfit whose invalidation was in the Holy, if one offered them up outside [the Temple], he is liable. One who offers up an olive’s volume of an olah-offering and of the sacrificial parts outside [the Temple] is liable. The kometz, the frankincense, the incense, the minchah-offering of Kohanim, the minchah-offering of the Anointed Kohen, and the libation minchah-offering — if one offered up an olive’s volume of one of them outside, he is liable. R’ Elazar exempts unless he offers up all of it. [If] one offered up any of these inside [the Temple], but left over an olive’s volume and offered that up outside [the Temple], he is liable. [If] any of these became diminished even slightly and one offered them up outside [the Temple], he is not liable.

[If] one offers up offerings and their sacrificial parts outside [the Temple], he is liable. A minchah-offering whose kometz had not been separated and one offered it up outside [the Temple], he is not liable. [If] one separated its kometz and the kometz [then] found its way back into it, and he offered it up outside [the Temple], he is liable.

The kometz and the frankincense of which one offered up one of them outside [the Temple], he is liable. R’ Elazar exempts [from liability] until he offers up the second one. [If he offered] one within [the Temple] and the other outside [it], he is liable. [The] two spoonfuls of frankincense of which one offered up one of them outside [the Temple], he is liable. R’ Elazar exempts [from liability] until he offers up the second [spoonful]. [If] he offered up one [spoonful] within [the Temple] and the other outside [it], he is liable. [If] one throws some of the blood outside [the Temple], he is liable. R’ Elazar says: Even one who pours the water of the Festival on the Festival outside [the Temple] is liable. R’ Nechemiah says: [If] one offered up the remainder of the blood outside [the Temple] he is liable.

[If] one performed melikah on a bird within [the Temple] and offered [it] up outside, he is liable; [but if] one performed melikah [on it] outside [the Temple] and offered [it] up outside, he is not liable. [If] one slaughtered a bird [offering] within [the Temple] and offered [it] up outside, he is not liable; [but if] he slaughtered [it] outside [the Temple] and offered [it] up outside, he is liable. It follows that the method which renders it fit within [the Temple] exempts it from liability outside [it]; [and] the method which renders it fit outside [the Temple] exempts it within. R’ Shimon says: Anything which renders one liable when [performed] outside also renders one liable when its counterpart was [performed] within and [the parts were later] offered up outside — except for one who slaughters within and offers up outside.