Kodshei kodashim that one slaughtered in the south [of the Courtyard] are subject to me’ilah. [If] one slaughtered them in the south and received their blood in the north, [or if he slaughtered them] in the north and received their blood in the south, [or if] he slaughtered them by day and threw [their blood on the Altar] at night, [or if he slaughtered them] at night and threw [their blood on the Altar] by day, or [if] he slaugh- tered them [with intent to consume the offer- ings] beyond their time or outside their place, they are subject to me’ilah. R’ Yehoshua stated a general rule: Any [meat] that had a moment of permissibility for the Kohanim is not subject to me’ilah; any [meat] that did not have a moment of permissibility for the Kohanim is subject to me’ilah. Which [meat] is it that had a moment of permissibility for the Kohanim? That which was left past its time, or that which became tamei, or that which went out [of the Court- yard]. Which [meat] is it that did not have a moment of permissibility for the Kohanim? That which was slaughtered [with intent to consume it] beyond its time or outside its place, or that disqualified persons received or threw its blood.

[Regarding] meat of kodshei kodashim that went out [of the Courtyard] before the throwing of the blood [on the Altar], R’ Eliezer says: It is subject to me’ilah, and one is not liable on its account for piggul, nossar, or tamei. R’ Akiva says: It is not subject to me’ilah, [and] indeed one is liable on its account for piggul, nossar, or tamei. R’ Akiva said: Why, [in the case of] one who designated his chatas-offering and it was then lost, and he then designated ano- ther in its place, and afterward the first one was found, and both are now standing, is it not [so] that just as its blood exempts its meat [from me’ilah], so too, does [its blood] exempt the meat of its companion? Now, if its blood exempts the meat of its companion from me’ilah, it is logical that it should exempt its own meat [from me’ilah].

[Regarding] sacrificial parts of kodashim kalim that went out [of the Courtyard] before the throwing of the blood [on the Altar], R’ Eliezer says: They are not subject to me’ilah, and one is not liable on their account for piggul, nossar, or tamei. R’ Akiva says: They are subject to me’ilah, and one is liable on their account for piggul, nossar, or tamei.

The blood service of kodshei kodashim affects [the offering] both leniently and stringently, but [the blood service] of kodashim kalim affects it only stringently. How so? [Regarding] kodshei kodashim, before the throwing of the blood [on the Altar], the sacrificial parts and the meat are subject to me’ilah; after the throwing of the blood, the sacrificial parts are [still] subject to me’ilah but the meat is not subject to me’ilah. For both [the sacrificial parts] and for [the meat], one is [now] liable for piggul, nossar, or tamei. In the case of kodashim kalim, it only affects [the offering] stringently. How so? [Regarding] kodashim kalim before the throwing of the blood, neither the sacrificial parts nor the meat is sub- ject to me’ilah; after the throwing of the blood, the sacrificial parts are [now] subject to me’ilah but the meat is [still] not subject to me’ilah. For both [the sacrificial parts] and for [the meat], one is [now] liable for piggul, nossar, or tamei. It emerges that the blood service of kodshei kodashim affects [the offering] both leniently and stringently, but [the blood service] of kodashim kalim affects it only stringently.

The bird chatas is subject to me’ilah from when it is consecrated. [Once] it under- goes melikah, it becomes prepared to be dis- qualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] its blood is sprinkled [on the Altar], one is liable on its account for piggul, nossar, or tamei, and it is no longer subject to me’ilah.

The bird olah is subject to me’ilah from when it is consecrated. [Once] it undergoes melikah, it becomes prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] he squeezes out its blood [against the Altar], one is liable on its account for piggul, nossar, or tamei, and it remains subject to me’ilah until it goes out to the place of the ashes.

The bull offerings that are burned and the he-goat offerings that are burned are subject to me’ilah from when they are consecrated. [Once] they are slaughtered, they become prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past their time. [Once] their blood is sprinkled, one is liable on their account for piggul, nossar, or tamei, and they remain subject to me’ilah in the place of the ashes until the meat has been consumed [by the fire].

The olah is subject to me’ilah from when it is consecrated. [Once] it is slaughtered, it becomes prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past its time. [Once] its blood is thrown [upon the Al- tar], one is liable on its account for piggul, nossar, or tamei; its hide is no longer subject to me’ilah, but the meat remains subject to me’ilah until it goes out to the place of the ashes.

The chatas-, the asham-, and the communal shelamim-offerings are subject to me’ilah from when they are consecrated. [Once] they are slaugh- tered, they become prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, or through remaining past their time. [Once] their blood is sprinkled [upon the Altar], one is liable on their account for piggul, nossar, or tamei. The meat is no longer subject to me’ilah, but the sacrificial parts are subject to me’ilah until they go out to the place of the ashes.

The shtei halechem are subject to me’ilah from when they are consecrated. [Once] they crust in the oven, they become prepared to be disqualified through [contact with] a tevul yom or through [contact with] a mechussar kippurim, and [they become fit] to slaughter the [shelamim-] offering on account of them. [Once] the blood of the lambs is sprinkled [upon the Altar], one is liable on account of [the shtei halechem] for piggul, nossar, or tamei, and they are no longer subject to me’ilah.

The lechem hapanim is subject to me’ilah from when it is consecrated. [Once] it crusts in the oven, it becomes prepared to be dis- qualified through [contact with] a tevul yom, through [contact with] a mechussar kippurim, and [it becomes fit] to be arranged upon the Shulchan. [Once] the spoons [of levonah] are offered [upon the Altar], one is liable on account of [the lechem hapanim] for piggul, nossar, or tamei, and [the lechem hapanim] is no longer subject to me’ilah.

The minchah-offerings are subject to me’ilah from when they are consecrated. [Once] they are consecrated in a [sacred service] vessel, they be- come prepared to be disqualified through [contact with] a tevul yom, through [contact with] a mechus- sar kippurim, or through remaining past their time. [Once] the kometz is offered [upon the Altar], one is liable on account of [the minchah] for piggul, nossar, or tamei. The remnants are not subject to me’ilah, but the kometz is subject to me’ilah until it goes out to the place of ashes.

[If] one sets aside his chatas, then dies, his son may not bring it after him, and he may not bring it from one sin to another, even [if it was set aside] for cheilev that he had eaten yesterday, he may not bring it for the cheilev he ate today, for it is stated (Lev. 4:28): his offering . . . for his sin, that is, his offering shall be for his sin.

From funds consecrated for a ewe lamb we may bring a she-goat; from funds consecrated for a she-goat [we may bring] a ewe lamb; from funds consecrated for a ewe lamb or a she-goat [we may bring] turtledoves or young pigeons; from funds consecrated for turtledoves or young pigeons [we may bring] a tenth of an ephah. How so? [If] he set aside [money] for a ewe lamb or a she-goat, and then became poor, he may bring birds; [if] he became [still] poorer, he may bring a tenth of an ephah. [If] he set aside [money] for a tenth of an ephah, and then became prosperous, he must bring birds. [If] he became [still] more prosperous, he must bring a ewe lamb or a she-goat. [If] he set aside a ewe lamb or a she-goat, and it developed a blemish, if he wishes, he may bring birds from their proceeds. [If] he set aside a bird and it became blemished, he may not bring for its proceeds a tenth of an ephah, for a bird has no redemption.

R’ Shimon says: Everywhere, lambs are mentioned before goats. I would think [that this is] because they are preferable to them. [Therefore,] Scripture states (Lev. 4:32): And if he bring a lamb for a chatas. This teaches [us] that both are equal. Everywhere, turtledoves are mentioned before young pigeons. I would think [that this is] because they are preferable to them. [Therefore,] Scripture states (Lev. 12:6): And a young pigeon or a turtledove for a chatas. This teaches [us] that both are equal. Everywhere, the father is mentioned before the mother. I would think that the father’s honor exceeds the mother’s honor. [Therefore,] Scripture states (Lev. 19:3): Every man shall fear his mother and his father. This teaches [us] that both are equal. But the Sages said: Everywhere, the father takes precedence to the mother, because [both] he and his mother are obligated to honor his father. And so it is with the study of Torah: If the son gained much [while sitting] before the teacher, he precedes the father in all matters, because [both] he and his father are obligated to honor his teacher.