unfit

“As to those who were cut down and thrown far away from the tower, do you wish to know who they are? They are the sons of iniquity, and they believed in hypocrisy, and wickedness did not depart from them. For this reason they are not saved, since they cannot be used in the building on account of their iniquities. Wherefore they have been cut off and cast far away on account of the anger of the Lord, for they have roused Him to anger. But I shall explain to you the other stones which you saw lying in great numbers, and not going into the building. Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use.” “Who are those that have rents?” “These are they who are at discord in their hearts one with another, and are not at peace amongst themselves: they indeed keep peace before each other, but when they separate one from the other, their wicked thoughts remain in their hearts. These, then, are the rents which are in the stones. But those which are shortened are those who have indeed believed, and have the larger share of righteousness; yet they have also a considerable share of iniquity, and therefore they are shortened and not whole.” “But who are these, Lady, that are white and round, and yet do not fit into the building of the tower?” She answered and said, “How long will you be foolish and stupid, and continue to put every kind of question and understand nothing? These are those who have faith indeed, but they have also the riches of this world. When, therefore, tribulation comes, on account of their riches and business they deny the Lord.” I answered and said to her, “When, then, will they be useful for the building, Lady?” “When the riches that now seduce them have been circumscribed, then will they be of use to God. For as a round stone cannot become square unless portions be cut off and cast away, so also those who are rich in this world cannot be useful to the Lord unless their riches be cut down. Learn this first from your own case. When you were rich, you were useless; but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones.”

But if at any time you be forced unwillingly to receive money from any ungodly person, lay it out in wood and coals, that so neither the widow nor the orphan may receive any of it, or be forced to buy with it either meat or drink, which it is unfit to do. For it is reasonable that such gifts of the ungodly should be fuel for the fire, and not food for the pious. And this method is plainly appointed by the law, when it calls a sacrifice kept too long a thing not fit to be eaten, and commands it to be consumed with fire. For such oblations are not evil in their nature, but on account of the mind of those that bring them. And this we ordain, that we may not reject those that come to us, as knowing that the common conversation of the pious has often been very profitable to the ungodly, but religious communion with them is alone hurtful. And so much, beloved, shall suffice to have spoken to you in order to your security.

However, messengers were hasted away to Sylleus to Rome, and informed him what had been done, and, as is usual, aggravated every thing. Now Sylleus had already insinuated himself into the knowledge of Cæsar, and was then about the palace; and as soon as he heard of these things, he changed his habit into black, and went in, and told Cæsar that Arabia was afflicted with war, and that all his kingdom was in great confusion, upon Herod's laying it waste with his army; and he said, with tears in his eyes, that two thousand five hundred of the principal men among the Arabians had been destroyed, and that their captain Nacebus, his familiar friend and kinsman, was slain; and that the riches that were at Raepta were carried off; and that Obodas was despised, whose infirm state of body rendered him unfit for war; on which account neither he, nor the Arabian army, were present. When Sylleus said so, and added invidiously, that he would not himself have come out of the country, unless he had believed that Cæsar would have provided that they should all have peace one with another, and that, had he been there, he would have taken care that the war should not have been to Herod's advantage; Cæsar was provoked when this was said, and asked no more than this one question, both of Herod's friends that were there, and of his own friends, who were come from Syria, Whether Herod had led an army thither? And when they were forced to confess so much, Cæsar, without staying to hear for what reason he did it, and how it was done, grew very angry, and wrote to Herod sharply. The sum of his epistle was this, that whereas of old he had used him as his friend, he should now use him as his subject. Sylleus also wrote an account of this to the Arabians, who were so elevated with it, that they neither delivered up the robbers that had fled to them, nor paid the money that was due; they retained those pastures also which they had hired, and kept them without paying their rent, and all this because the king of the Jews was now in a low condition, by reason of Cæsar's anger at him. Those of Trachonitis also made use of this opportunity, and rose up against the Idumean garrison, and followed the same way of robbing with the Arabians, who had pillaged their country, and were more rigid in their unjust proceedings, not only in order to get by it, but by way of revenge also.

But the majority of those who are accounted believers are not of this advanced class; but from being either unable or unwilling to keep every day in this manner, they require some sensible memorials to prevent spiritual things from passing altogether away from their minds. It is to this practice of setting apart some days distinct from others, that Paul seems to me to refer in the expression, “part of the feast;” and by these words he indicates that a life in accordance with the divine word consists not “in a part of the feast,” but in one entire and never-ceasing festival. Again, compare the festivals, observed among us as these have been described above, with the public feasts of Celsus and the heathen, and say if the former are not much more sacred observances than those feasts in which the lust of the flesh runs riot, and leads to drunkenness and debauchery. It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,” or “leaven with bitter herbs,” or why it says, “Humble your souls,” and such like. For it is impossible for man, who is a compound being, in which “the flesh lusteth against the spirit, and the spirit against the flesh,” to keep the feast with his whole nature; for either he keeps the feast with his spirit and afflicts the body, which through the lust of the flesh is unfit to keep it along with the spirit, or else he keeps it with the body, and the spirit is unable to share in it. But we have for the present said enough on the subject of feasts.

This Zadok, who was called Yonakir, and Dinah his wife were righteous before God, and were rich in earthly riches and in goods and chattels; but they had neither fruit nor offspring like other people. They were reproached by the people for their barrenness, and they did not allow them to offer up the offering except after every one else, because they had no children among the people of Israel. And Yonakir went out into the desert, and pitched his tent outside the encampment, and he prayed before God with mournful tears, and put on garments of mourning; so also did Dinah his wife. And God heard their prayers and accepted the sacrifices of their tears. The angel of God came to them, and announced to them the conception of Mary, saying, ‘Your prayer has been heard before God, and behold, He will give you blessed fruit, a daughter who shall be a sign and a wonder among all the generations of the world; and all families shall be blessed through her.’ Then they two praised God, and Zadok returned to his habitation. And Dinah his wife conceived, and brought forth Mary; and from that day she was called Plannah (Anna) instead of Dinah, for the Lord had had compassion upon her. Now the name ‘Mary’ (Maryam or Miriam) is interpreted ‘lifted up,’ ‘exalted;’ and they rejoiced in her exceedingly. And after six months her parents said to one another, ‘We will not allow her to walk upon the ground;’ and they carried her with sacrifices and offerings, and brought her to the temple of the Lord. And they sacrificed oxen and sheep to the Lord, and offered Mary to the high priest. He laid his hand upon her head, and blessed her, saying, ‘ Blessed shalt thou be among women. Two years after she was weaned, they brought her to the temple of the Lord, even as they had vowed to the Lord, and delivered her to the high priest. He laid his hand upon her head, and blessed her, and said to her that she should give herself over to the aged women who were there. And she was brought up with the virgins in the temple of the Lord, and performed the service of the temple with joyful heart and godly fervour until she was twelve years old. Because she was beautiful in appearance, the priests and the high priest took counsel and prayed before God that He would reveal to them what they should do with her. And the angel of God appeared unto the high priest and said to him, ‘ Gather together the staves of the men who have been left widowers by their first wives, and are well known for piety, uprightness, and righteousness, and what God sheweth thee, And they brought many staves and laid them down in the temple; and they prayed before God that day and its night. The chief priest went into the temple and gave to each of them his staff, and when Joseph took his staff in his hand, there went forth from it a white dove, and hovered over the top of the rod, and sat upon it. The chief priest drew near to Joseph and kissed him on his head, and said to him, ‘ The blessed maiden has fallen to thy lot from the Lord; take her to thee until she arrives at the age for marriage, and (then) make a marriage feast after the manner and custom of men; for it is meet for thee (to do so) more than others, because ye are cousins. Joseph said to the chief priest, ‘ I am an old and feeble man, and this is a girl, and unfit for my aged condition; it is better to give her to one of her own age, because I cannot rely upon myself to watch her and guard The chief priest said to him, ‘ Take heed that thou dost not transgress the command of God, and bring a punishment upon thee. So Joseph took Mary, and went to his dwelling-place. threads to weave for the veil of the sanctuary; and it fell to Mary’s lot to weave purple. And while she was in the temple in prayer, having placed incense before the Lord, suddenly the archangel Gabriel appeared to her in the form of a middle-aged man, and a sweet odour was diffused from him; and Mary was terrified at the sight of the angel.

Gourds which he had kept [in the ground] for seed: if they had hardened before Rosh Hashanah and had become unfit for human food, they may be kept during the seventh year; otherwise, they must not be kept in the seventh year. Their buds are forbidden in the seventh year. They may irrigate the soil of a white field (a grain field), the words of Rabbi Shimon. But Rabbi Elazar ben Jacob prohibits. They may soak the rice in the sabbatical year. Rabbi Shimon says: but they may not be trim [the rice].

One may not buy terumah with maaser sheni money, because this reduces the number of those who can eat it. But Rabbi Shimon permits it. Rabbi Shimon said to them: If the law is lenient in the case of wellbeing offerings, though they may become unfit or a remnant or unclean, why should it not also be lenient with regard to terumah? But they said to him: The law was lenient in the case of wellbeing offerings, because they are permitted to non-priests, but should we therefore be lenient with regard to terumah, which is forbidden to non-priests?

One may make the side-posts out of anything, even something that is alive. But Rabbi Yose prohibits this. It also causes defilement as the covering of a tomb, But Rabbi Meir makes pure. One may write on them gittin, But Rabbi Yose the Galilean declares it unfit.

Rabbi Judah further said: two unfit loaves of thanksgiving used to lie on the roof of the [Temple] portico: as long as they lay [there] all the people would eat [chametz]. When one was removed, they would keep it in suspense, neither eating nor burning [it]. When both were removed, all the people began to burn [their chametz]. Rabban Gamaliel says: non-sacred chametz may be eaten the whole of the four [hours] and terumah the whole of the five [hours] and they burn [them] at the beginning of the sixth [hour].

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.

If a pesah became mixed up with other sacrifices, they all graze until they become unfit [through a blemish], then they are sold, and then he must bring [a replacement] for the price of the best of this type, and bring for the price of the best of this type and he loses the remainder from his own pocket. If it became mixed up with first-borns: Rabbi Shimon says: if [the pesah belonged to] a company of priests, they eat [all of the animals that night].

[They further decreed] concerning the salt and the wood that the priests may benefit from them. And concerning the [red] heifer that using its ashes is not considered sacrilege. And concerning bird-offerings which had become unfit [for sacrifice], that [others] should be offered [in their place] out of public funds. Rabbi Yose says: the one who supplied the bird-offerings was bound to supply [those which had to be offered in the place of] those which had become unfit.

[They further decreed] concerning the salt and the wood that the priests may benefit from them. And concerning the [red] heifer that using its ashes is not considered sacrilege. And concerning bird-offerings which had become unfit [for sacrifice], that [others] should be offered [in their place] out of public funds. Rabbi Yose says: the one who supplied the bird-offerings was bound to supply [those which had to be offered in the place of] those which had become unfit.

Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.

If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.

If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

If a boy of the age of nine years and one day had intercourse with his yevamah and then his brother who was of the age of nine years and one day had intercourse with her, [the latter] disqualifies her for [the former]. Rabbi Shimon says: he does not render her unfit.

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

What is meant by “he must drink out of his pot”? Even if she is lame, even if she is blind and even if she is afflicted with boils [he may not dismiss her]. If she was found to have committed a licentious act or was unfit to marry an Israelite he may not continue to live with her, for it is said, “And she shall be for him a wife”(Deut. 22:29) a wife that is fit for him.

[A wife] who was pregnant by a former husband or was nursing a child by a former husband does not drink and does not receive the ketubah, the words of Rabbi Meir. But the sages says: he may separate her [from himself] and take her back after the period [of two years]. An aylonit [who is incapable of giving birth], an old woman, and one who is unfit to bear children do not drink and do not receive the ketubah. Rabbi Eliezer says: he may marry another wife and be fruitful and multiply with her. All other women either drink or do not receive the ketubah.

If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.

The daughter of a male halal is unfit for the priesthood for all time. If an Israelite marries a halalah, his daughter is fit for the priesthood. If a halal marries the daughter of an Israelite, his daughter is unfit for the priesthood. Rabbi Judah says: the daughter of a male convert is as the daughter of a male halal.

The daughter of a male halal is unfit for the priesthood for all time. If an Israelite marries a halalah, his daughter is fit for the priesthood. If a halal marries the daughter of an Israelite, his daughter is unfit for the priesthood. Rabbi Judah says: the daughter of a male convert is as the daughter of a male halal.

Rabbi Eliezer ben Jacob says: if an Israelite marries a female convert, his daughter is fit for the priesthood, and if a male convert marries the daughter of an Israelite, his daughter is fit for the priesthood. But if a male convert marries a female convert, his daughter is unfit for the priesthood. [The same law applies to] a convert as to freed slaves, even for ten generations, [his daughter is unfit] unless his mother is of Israelite stock. Rabbi Yose says: even if a male convert marries a female convert, his daughter is fit for the priesthood.

Rabbi Eliezer ben Jacob says: if an Israelite marries a female convert, his daughter is fit for the priesthood, and if a male convert marries the daughter of an Israelite, his daughter is fit for the priesthood. But if a male convert marries a female convert, his daughter is unfit for the priesthood. [The same law applies to] a convert as to freed slaves, even for ten generations, [his daughter is unfit] unless his mother is of Israelite stock. Rabbi Yose says: even if a male convert marries a female convert, his daughter is fit for the priesthood.

If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.

If he stole a beast and it grew old, or slaves and they grew old, he makes restitution according to [their value at] the moment of the theft. Rabbi Meir says: “As for slaves the thief may say to the owner, ‘Here is what is yours before you.’” If he stole a coin and it cracked, fruit and it rotted, wine and it turned into vinegar, he must make restitution according to [the value] at the moment of the theft. But if he stole a coin and it went out of use, or “Heave offering” (terumah) and it became ritually unclean, or leaven and the time of Passover arrived, or a beast and it was used for a transgression, or became unfit to be offered or it was condemned to be stoned, he may say to the other, “Here is what is yours before you.”

Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.

Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.

Rabbi Hanina, chief of the priests, testified concerning four matters: Through all their days the priests never refrained from burning meat which had been defiled by an “offspring” of impurity with meat which had been made impure by a “father” of impurity, although they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiba added: “Through all their days the priests never shrank from lighting oil which had been rendered unfit by a tevul yom in a lamp made impure by one who was made impure by a corpse, although they were [thereby] increasing its impurity by a [higher] impurity.”

They said three things before Rabbi Akiva, two in the name of Rabbi Eliezer and one in the name of Rabbi Joshua. Two in the name of Rabbi Eliezer: A woman may go out [on the Sabbath adorned] with a “golden-city”; And they that fly pigeons are unfit to bear evidence. And one in the name of Rabbi Joshua: If there was a creeping thing in the mouth of a weasel when it walked over loaves of terumah, and it is doubtful whether it touched them or whether it did not touch them, that about which there is doubt remains pure.

Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.

Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.

Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.

Rabbi Zadok testified concerning brine of unclean locusts that it is clean, Whereas the first mishnah [said]: unclean locusts that have been preserved together with clean locusts do not make their brine unfit.

Rabbi Joshua ben. Bathyra testified concerning the blood of carcasses that it was pure. Rabbi Shimon ben Bathyra testified concerning the ashes of purification, that if a defiled person had touched part of them he had defiled the whole of them. Rabbi Akiva added in regard to the fine flour, the incense, the frankincense, and the coals, that if a tevul yom had touched part of them he had made the whole of them unfit.

[If one intended] to eat as much as an olive on the next day [and] as much as an olive on the outside its intended place, [or] as much as an olive outside its designated place [and] as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine.

All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid [even when performed] by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean [persons] do not touch the flesh. Therefore they invalidate [the sacrifice] by an [illegitimate] intention. And in all of these cases, if they received the blood [in order to eat the sacrifice] after the prescribed time, or outside of the prescribed place, if there remains [in the animal] life-blood, a fit person should go back and receive the blood.

If a fit person received [the blood] and gave [it] to an unfit person, he must return it to the fit one. If he received [the blood] in his right hand and transferred [it] to his left, he must return it to his right. If he received [it] in a sacred vessel and poured it into a secular [non-sacred] vessel, he must return it to the sacred vessel. If he spilled it from the vessel on to the pavement and then collected it, it is fit. If [the priest] applied it on the ascent [or on the altar], [but] not against [the altar’s] base; [or] if he applied what should be applied below [the scarlet line] above [it], or what should be applied above, below; or what should be applied within [he applied] without, or what should be applied without, within and life-blood is [still] available, a fit [priest] must receive [blood] anew.

If he did not remove the crop or the feathers or the entrails which came out of it, or did not dry it with salt, or made any other deviation after he had drained the blood out, it is still valid. If he severed the [head of the] hatat or did not sever the olah, it is unfit. If he drained out the blood of the head, but not the blood of the body, it is unfit; The blood of the body, but not the blood of the head, it is fit.

If he did not remove the crop or the feathers or the entrails which came out of it, or did not dry it with salt, or made any other deviation after he had drained the blood out, it is still valid. If he severed the [head of the] hatat or did not sever the olah, it is unfit. If he drained out the blood of the head, but not the blood of the body, it is unfit; The blood of the body, but not the blood of the head, it is fit.

If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine.

If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine.

If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine.

If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine.

If a hatat of a bird is offered below [the red line] with the rites of a hatat [and] for the sake of a hatat, it is fit. [If it is offered] with the rites of a hatat, [but] in the name of a olah; [Or] with the rites of an olah [and] in the name of a hatat; Or with the rites of an olah [and] in the name of an olah, it is unfit. If he offers it above [the red line] [even] with the rites of any of these, it is unfit.

If a hatat of a bird is offered below [the red line] with the rites of a hatat [and] for the sake of a hatat, it is fit. [If it is offered] with the rites of a hatat, [but] in the name of a olah; [Or] with the rites of an olah [and] in the name of a hatat; Or with the rites of an olah [and] in the name of an olah, it is unfit. If he offers it above [the red line] [even] with the rites of any of these, it is unfit.

If an olah of a bird is offered above [the red line], with the rites of an olah [and] in the name of a olah, it is fit. With the rites of an olah [but] in the name of a hatat, it is fit, but does not count for its owner’s obligation. [If he offers it] with the rites of a hatat [and] in the name of a olah; [Or] with the rites of a hatat [and] in the name of a hatat, it is unfit. If he offers it below, [even] with the rites of any of these, it is unfit.

If an olah of a bird is offered above [the red line], with the rites of an olah [and] in the name of a olah, it is fit. With the rites of an olah [but] in the name of a hatat, it is fit, but does not count for its owner’s obligation. [If he offers it] with the rites of a hatat [and] in the name of a olah; [Or] with the rites of a hatat [and] in the name of a hatat, it is unfit. If he offers it below, [even] with the rites of any of these, it is unfit.

If he nipped [the bird sacrifice] with his left [hand] or at night; if he slaughtered hullin within [the Temple courtyard] or a sacrifice outside [the Temple courtyard] they do not defile in the gullet. If he nipped with a knife; or if he nipped hullin within [or] sacrifices without; or [if he sacrificed] turtle-doves before their time or pigeons after their time; [or a bird] whose wing was withered, [or] blind in the eye [or] whose foot was cut off, [all these] defile in the gullet. This is the general rule: all whose unfitness [arose] in sanctity do not defile in the gullet; if their unfitness did not arise in sanctity, they defile in the gullet. And anyone who is unfit who nips, their nipping is invalid, and they [the birds] do not defile in the gullet.

A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. All [sacrifices] can be mixed up, except the hatat and the asham.

A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. All [sacrifices] can be mixed up, except the hatat and the asham.

An asham which was mixed up with a shelamim: They graze until they become unfit. Rabbi Shimon says: they are slaughtered at the north [side of the altar] and eaten in accordance with [the laws of] the more stringent of them. They said to him: one must not bring sacrifices to a place of unfitness. If pieces [of sacrificial flesh] were mixed up with pieces [of other sacrificial flesh], most sacred sacrifices with lesser sacrifices, [pieces] that are eaten one day with [those] that are eaten two days and one night, they must be eaten in accordance with [the laws of] the more stringent of them.

If it was mixed with the blood of unfit [animals], it must be poured out into the duct. [If it was mixed] with the blood that came out after death, it must be poured out into the duct. Rabbi Eliezer declares it fit. If he [the priest] did not ask but sprinkled it, it is valid.

If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).

If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).

If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).

If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out.

If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out.

If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out.

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.

The following do not descend once they have ascended: [Sacrificial flesh] that was kept overnight, Or that which becomes unclean Or that that which goes out [of its permitted boundaries], Or which was slaughtered [with the intention of consuming it] after the appropriate time or outside the appropriate place; Or if unfit [persons] received and sprinkled its blood. Rabbi Judah says: that which was slaughtered at night or whose blood was spilt or whose blood went outside the curtains, if it ascended, it must descend. Rabbi Shimon says: it does not descend, because Rabbi Shimon says: anything whose disqualification arose in sanctity, the sacred [altar] receives it; if its disqualification did not arise in sanctity, the sacred [altar] does not receive it.

The blood of a disqualified hatat does not necessitate washing, whether it had a period of fitness or did not have a period of fitness. Which had a period of fitness? One [whose blood] was kept overnight, or was defiled, or was taken out [of the Temple courtyard]. Which did not have a period of fitness? One which was slaughtered [with the intention of eating it] after the appropriate time or outside the appropriate bounds; or whose blood was received by unfit persons, and sprinkled by them.

If one boiled sacrifices and hullin in it [the copper pot], or most holy sacrifices and lesser sacrifices, if they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them; But they do not necessitate scouring and rinsing; And they do not disqualify by touch. If [an unfit] wafer touched a [fit] wafer, or an [unfit] piece of meat touched a [fit] piece of meat, not the whole wafer or the whole piece of meat is forbidden; only the part that absorbed [of the unfit] is forbidden.

If one boiled sacrifices and hullin in it [the copper pot], or most holy sacrifices and lesser sacrifices, if they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them; But they do not necessitate scouring and rinsing; And they do not disqualify by touch. If [an unfit] wafer touched a [fit] wafer, or an [unfit] piece of meat touched a [fit] piece of meat, not the whole wafer or the whole piece of meat is forbidden; only the part that absorbed [of the unfit] is forbidden.

If one boiled sacrifices and hullin in it [the copper pot], or most holy sacrifices and lesser sacrifices, if they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them; But they do not necessitate scouring and rinsing; And they do not disqualify by touch. If [an unfit] wafer touched a [fit] wafer, or an [unfit] piece of meat touched a [fit] piece of meat, not the whole wafer or the whole piece of meat is forbidden; only the part that absorbed [of the unfit] is forbidden.

He who slaughters and offers up outside [the Temple courtyard] is liable in respect of slaughtering and in respect of offering. Rabbi Yose the Galilean says: if he slaughtered inside and offered up outside, [he is liable]; if he slaughtered outside and offered up outside, he is not liable [for offering up], because he offered up only that which was unfit. They said to him: even when one slaughters inside and offers up outside, since he carries it out, he renders it unfit.

He who slaughters and offers up outside [the Temple courtyard] is liable in respect of slaughtering and in respect of offering. Rabbi Yose the Galilean says: if he slaughtered inside and offered up outside, [he is liable]; if he slaughtered outside and offered up outside, he is not liable [for offering up], because he offered up only that which was unfit. They said to him: even when one slaughters inside and offers up outside, since he carries it out, he renders it unfit.

In regard to both valid sacrifices or invalid sacrifices which had become unfit within [the Temple]: if one offers them outside, he is liable. If one offers up outside [the Temple] as much as an olive’s worth of an olah and its innards [combined], he is liable. As for the fistful [of flour], the frankincense, the incense, the priests’ meal-offering, the anointed priest’s meal-offering, and the meal offering of libations, if [one] offered up as much as an olive of one of these outside, he is liable. But Rabbi Elazar exempts him unless he offers up the whole of them. In all of these cases, if they offered them within, and left over an olive’s worth and one offered it outside, he is liable. In all of these cases, if they became lacking something, and one offered them outside, he is not liable.

How is the mattir not offered in accordance with the law? If one took out the fistful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned [with the intention of eating it] after its designated time; Or if one took out the fistful [intending to eat it] after its designated time, [and] received, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took out the fistful, received, carried it to the altar, and burned [intending to eat it] outside its designated time. If one took out the fistful of a sinner’s minhah or the minhah of jealousy for the sake of something else, and received, carried it to the altar, and burned [intending to eat them] after their designated time; Or if one took out the fistful [from them, intending to eat] after their designated time, [and] received, carried it to the altar, and burned for the sake of something else, or if one took out the fistful, received, carried it to the altar, and burned for the sake of something else; Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. In these cases the mattir was not offered in accordance with the law. But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intended] to eat as much as an olive outside its designated place [and] as much as an olive on the next day, [or] as much as an olive on the next day [and] as much as an olive outside its designated place; Half as much as an olive outside its designated place [and] half as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. [If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine.

All dedicated animals which became unfit [for the altar] are sold in a market, slaughtered in a market and weighed by the liter, except for a first born or a tithed animal, as their profit goes to the owners, [whereas] the profit on dedicated objects which became unfit goes to the Temple. One can weigh one piece of meat of the first-born against another piece of ordinary meat.

All dedicated animals which became unfit [for the altar] are sold in a market, slaughtered in a market and weighed by the liter, except for a first born or a tithed animal, as their profit goes to the owners, [whereas] the profit on dedicated objects which became unfit goes to the Temple. One can weigh one piece of meat of the first-born against another piece of ordinary meat.

If the tail of a calf does not reach the joint, [it is a blemish]. The sages said: the growth of all calves is in this manner, as long as [the animals] grow, the tails also extend [below]. To which joint does this refer? Rabbi Hanina ben Antigonus says: the joint in the middle of the hip. In consequence of these blemishes we may slaughter a firstborn animal, and consecrated animals rendered unfit [for the altar] in consequence of these blemishes may be redeemed.

These blemishes [named above], whether permanent or transitory, make human beings unfit [to serve in the Temple]. There are more than this concerning human beings: kilon, liftan, makkaban, one whose head is angular or shekifas . A hunchback: Rabbi Judah considers him fit, Whereas the sages consider him unfit.

These blemishes [named above], whether permanent or transitory, make human beings unfit [to serve in the Temple]. There are more than this concerning human beings: kilon, liftan, makkaban, one whose head is angular or shekifas . A hunchback: Rabbi Judah considers him fit, Whereas the sages consider him unfit.

A bald-headed person is unfit [for the priesthood]. What is considered bald-headed? One who does not have a line of hair from ear to ear. If he has one, then he is fit. One who has no eyebrows or has only one eyebrow [is unfit], this being the gibben mentioned in the Torah. Rabbi Dosa says: one whose eyebrows lie flat [overshadowing the eyes]. Rabbi Hanina ben Antigonus says: one who has a double back or a double spine.

A bald-headed person is unfit [for the priesthood]. What is considered bald-headed? One who does not have a line of hair from ear to ear. If he has one, then he is fit. One who has no eyebrows or has only one eyebrow [is unfit], this being the gibben mentioned in the Torah. Rabbi Dosa says: one whose eyebrows lie flat [overshadowing the eyes]. Rabbi Hanina ben Antigonus says: one who has a double back or a double spine.

A harum is unfit [for the priesthood]. What is a harum? One who can paint both of his eyes with one movement. If both of his eyes were above or both of his eyes were below; or if one one eye was above and the other below; Or one who sees the room and the ceiling in one glance; Or one who covers [his eyes] from the sun; A zugdos and a tziran. One whose eyelashes have fallen off is unfit [for the priesthood] for appearance sake.

A harum is unfit [for the priesthood]. What is a harum? One who can paint both of his eyes with one movement. If both of his eyes were above or both of his eyes were below; or if one one eye was above and the other below; Or one who sees the room and the ceiling in one glance; Or one who covers [his eyes] from the sun; A zugdos and a tziran. One whose eyelashes have fallen off is unfit [for the priesthood] for appearance sake.

If the upper lip overlaps the lower or the lower lip overlaps the upper, behold this is a blemish. One whose teeth have fallen out is unfit [for the priesthood] for appearance sake. If his breasts hang down like those of a woman, or his belly is swollen, or his navel sticks out, or if he is epileptic, even once every few days, or he is subject to melancholy, a me'ushkan and a ba'al gever [all these are unfit for the priesthood]. If he has no testicles, or only one testicle, this is the “meroah ashekh” mentioned in the Torah. Rabbi Ishmael says: anyone whose testicles were crushed. Rabbi Akiva says: anyone who has wind in his testicles. Rabbi Hanina ben Antigonus says: one who has a black complexion.

If the upper lip overlaps the lower or the lower lip overlaps the upper, behold this is a blemish. One whose teeth have fallen out is unfit [for the priesthood] for appearance sake. If his breasts hang down like those of a woman, or his belly is swollen, or his navel sticks out, or if he is epileptic, even once every few days, or he is subject to melancholy, a me'ushkan and a ba'al gever [all these are unfit for the priesthood]. If he has no testicles, or only one testicle, this is the “meroah ashekh” mentioned in the Torah. Rabbi Ishmael says: anyone whose testicles were crushed. Rabbi Akiva says: anyone who has wind in his testicles. Rabbi Hanina ben Antigonus says: one who has a black complexion.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.

The following are fit in the case of human beings, but unfit in the case of animals: A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead.

The following are fit in the case of human beings, but unfit in the case of animals: A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead.

The following are fit in the case of human beings, but unfit in the case of animals: A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead.

How does one tithe animals? He brings them to a shed and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is [the tithe].” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing, they are still considered tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one [of the lambs] already counted jumped back into the flock [in the shed] they are all exempt. If one of the lambs that was a tithe jumped back into the flock [in the shed], they all go to pasture until they become unfit for sacrifice, and the owners may eat them in their unfit state.

How does one tithe animals? He brings them to a shed and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is [the tithe].” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing, they are still considered tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one [of the lambs] already counted jumped back into the flock [in the shed] they are all exempt. If one of the lambs that was a tithe jumped back into the flock [in the shed], they all go to pasture until they become unfit for sacrifice, and the owners may eat them in their unfit state.

If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money.

If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money.

If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money.

If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money.

The offspring of a hatat, the substitute of a hatat, and a hatat whose owner has died, are left to die. A hatat whose year has passed or which was lost and found blemished: If the owners obtained atonement [afterwards, through another animal], is left to die, and it does not make a substitute; it is forbidden to derive benefit from it, but the laws of sacrilege do not apply. If the owners have not yet obtained atonement, it must go to pasture until it becomes unfit for sacrifice. It is then sold and another is bought with the money. It makes a substitute, and the laws of sacrilege do apply.