4ד׳
1 א

בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת:

Beit Shammai say: [Regarding] all offerings [whose blood] is sprinkled on the outer altar, if it has only been applied once it atones, and [in the case of] a Chattat [an offering brought to expiate sin], two applications [atone]. Beit Hillel say: Even a Chattat that had just one application atones. Therefore, if one sprinkled the first [application] properly, but the second one after its time - it atones. If the first [application] was sprinkled after its time, and the second [application was done] outside its place, it is Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time] and it subjects him to Karet[excision at the hands of Heaven].

2 ב

כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת:

[Regarding] all offerings [whose blood should be] sprinkled on the inner altar - it does not atone if one of the applications is lacking. Therefore, if one sprinkled all [the applications] as required save one [which was sprinkled] improperly - it [the sacrifice] is invalid but he is not subject to Karet.

3 ג

אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל:

The following things cannot render one liable for Piggul: the Kometz [a handful of the meal offering which the priest takes to put on the altar], and the frankincense [which is placed on a meal offering], and the Ketoret [holy incense offered twice a day on the golden altar inside the Temple], and the priests' meal-offering, and the meal-offering of an anointed priest, and the libation-offering [wine and flour offerings brought with sacrifices], and the blood, and libations brought on their own - [these are] the words of Rabbi Meir. And the Sages say: even those [libations] that come with the animal [sacrifices are not subject to Piggul]. [Regarding] a Log [a biblical unit of liquid measurement] of oil that a Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings] [brings], Rabbi Shimon says it cannot render one liable for Piggul; but Rabbi Meir says it can render one liable for Piggul since the blood of a Asham [an offering brought to alleviate guilt] [functions as] the Matir [that which enables a sacrifice to fulfill its purpose] for it [the oil], and anything which has Matirim, whether [permitting the item] for people or for the altar, can render one liable for Piggul.

4 ד

הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל:

[With regard to] the Olah [an offering that is entirely burnt] its blood permits its meat [to be burned] on the altar, and its hide [to be given] to the priests. [With regard to] the Olah of a bird its blood permits its meat [to be burned] on the altar. [With regard to] the Chattat of a bird its blood permits its meat [to be given] to the priests. [With regard to the] bulls which are burned and [the] goats which are burned their blood permits the designated parts to be offered. Rabbi Shimon says: [The blood of] any [sacrifice] which is not [sprinkled] on the outer altar like [that of] the Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] cannot render one liable to Piggul.

5 ה

קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה:

Sacrifices brought by gentiles cannot render one liable for Piggul, [or for] Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. One who slaughters these outside [the Temple courtyard] is exempt - [these are] the words of Rabbi Meir. Rabbi Yose deems one liable. Things which do not render one liable for Piggul [can still] render one liable for Notar, [or] for rendering it impure, except for blood. Rabbi Shimon says: [This applies] to an item that is usually eaten, but [regarding items] like the wood, or the frankincense, or the Ketoret, these cannot render one liable for rendering them impure.

6 ו

לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד:

Each offering is offered for six objectives: For the sake of the offering, for the sake of the one who brings the offering, for the sake of God, for the sake of [burning parts of it in] the [altar] fires, for the sake of the smell [of the offering as it burns], for the sake of the aroma [for God]. And [with regard to] the Chattat and the Asham, [these are also brought] for the sake of the sin [for which they atone]. Rabbi Yose said: Even if an individual did not have one of these [objectives] in mind the sacrifice is still valid, because it is a stipulation of the court that [only] the intentions of the one performing the service matter [rather than those of the owner].