## Mishnah Zevachim Chapter 8

###### Mishnah Zevachim 8:1
[Mishnah Zevachim 8:1](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:1)

כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין:

**William Davidson Edition - English:**
**All the offerings that were intermingled with** animals from which deriving benefit is forbidden, e.g., **sin offerings** left to **die, or with an ox that** was sentenced to be **stoned, even** if the ratio is **one in ten thousand,** deriving benefit from them all is prohibited and **they all must die.** If the offerings **were intermingled with** animals whose sacrifice is forbidden but deriving benefit from them is not, the *halakha* is different. Examples of this are **an ox with which a transgression was performed,** which disqualifies it from being sacrificed as an offering, **or** an ox **that** is known to have **killed a person based on** the testimony of **one witness or based on** the admission of **the owner.** Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled **with an animal that copulated with a person; or an animal that was the object of bestiality;** or **with** an animal that was **set aside** for idol worship; **or** one that **was worshipped** as a deity; or **with** an animal that was given as **payment** to a prostitute **or** as the **price** of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). Additional examples include an offering that was intermingled **with** an animal born of a mixture of **diverse kinds,** e.g., the offspring of a ram and a goat, **or with an animal with a wound that will cause it to die within twelve months [*tereifa*],** or **with** an animal **born by caesarean section.** In all these cases the animals that are intermingled **shall graze until they become unfit** for sacrifice **and** then **they shall be sold. And** from the money received in the sale, the owner **shall bring** another offering **of the monetary value of** the **highest-quality** animal **among them, of the same type** of offering that the intermingled offering was. The mishna continues: If sacrificial animals **were intermingled with unblemished, non-sacred** animals, which, if consecrated, are fit for sacrifice, **the non-sacred** animals **shall be sold for the purpose** of purchasing offerings **of the same type** as the offering with which they were intermingled.


###### Mishnah Zevachim 8:2
[Mishnah Zevachim 8:2](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:2)

קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם:

**William Davidson Edition - English:**
In a case where **sacrificial** animals were intermingled **with** other **sacrificial** animals, if it was an animal of one **type** of offering **with** animals of the same **type** of offering, **one shall sacrifice this** animal **for the sake of whoever is** its owner **and one shall sacrifice that** animal **for the sake of whoever is** its owner, and both fulfill their obligation. In a case where **sacrificial** animals were intermingled **with** other **sacrificial** animals, where an animal of one **type** of offering was intermingled **with** animals **not** of the same **type** of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, **they shall graze until they become unfit** for sacrifice **and** then **they shall be sold. And** from the money received in the sale, the owner **shall bring** another offering **of the monetary value of** the **highest-quality** animal **among them as this type** of offering, **and** another offering **of the monetary value of** the **highest-quality** animal **among them as that type** of offering, **and he will lose the additional** expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, **from his** own **assets.** In a case where sacrificial animals **were intermingled with a firstborn** offering **or with** an animal **tithe** offering, **they shall graze until they become unfit** for sacrifice **and they shall** both **be eaten as a firstborn** offering **or as** an animal **tithe** offering. **All** offerings **can become** indistinguishably **intermingled** with each other, **except for a sin offering and a guilt offering,** as the Gemara will explain.


###### Mishnah Zevachim 8:3
[Mishnah Zevachim 8:3](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:3)

אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן, וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. אָמְרוּ לוֹ, אֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. נִתְעָרְבוּ חֲתִיכוֹת בַּחֲתִיכוֹת, קָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, הַנֶּאֱכָלִין לְיוֹם אֶחָד בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, יֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן:

**William Davidson Edition - English:**
In the case of **a guilt offering that was intermingled with a peace offering, Rabbi Shimon says: Both of them should be slaughtered in the north** of the Temple courtyard, as a guilt offering must be slaughtered in the north while a peace offering may be slaughtered anywhere in the courtyard. **And** they both **must be eaten in accordance with** the *halakha* of **the** more **stringent of them,** i.e., the guilt offering, with the following *halakhot*: They may be eaten only in the courtyard rather than throughout Jerusalem; by male priests and not by any ritually pure Jew; and on the day they were sacrificed and the following night, and not on the day they were sacrificed, the following day, and the intervening night. The Rabbis **said to** Rabbi Shimon: One may not limit the time of the consumption of an offering, as **one may not bring sacrificial** animals **to the status of unfitness.** According to Rabbi Shimon’s opinion, the peace offering becomes leftover, *notar*, the morning after it is sacrificed, and not at the end of that day, as is the *halakha* concerning peace offerings. Rather, the owner shall wait until these animals become blemished, redeem them, and bring an offering of each type that is worth the monetary value of the higher-quality animal among them. The mishna adds: Even according to the opinion of the Rabbis, if **pieces** of the meat of one offering **were intermingled with pieces** of the meat of another offering, e.g., meat from **offerings of the most sacred order with** meat from **offerings of lesser sanctity;** or if pieces of meat from offerings **eaten for one day** and the following night were intermingled **with** pieces of meat from offerings **eaten for two days and** one **night,** since in that case the remedy with regard to offerings that were intermingled cannot be implemented, they both **must be eaten in accordance with** the *halakha* of **the** more **stringent of them.**


###### Mishnah Zevachim 8:4
[Mishnah Zevachim 8:4](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:4)

אֵבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבְרֵי עוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָן, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְמַעְלָן כְּאִלּוּ הוּא עֵצִים. וַחֲכָמִים אוֹמְרִים, תְּעֻבַּר צוּרָתָן וְיֵצֵא לְבֵית הַשְּׂרֵפָה:

**William Davidson Edition - English:**
In the case of **the limbs of a sin offering,** which are eaten by priests and may not be burned on the altar, **that were intermingled with the limbs of a burnt offering,** which are burned on the altar, **Rabbi Eliezer says:** The priest **shall place** all the limbs **above,** on the altar, **and I view the flesh** of the limbs **of the sin offering above** on the altar **as though they are** pieces of **wood** burned on the altar, and not as though they are an offering. **And the Rabbis say:** One should wait until **the form of** all the intermingled limbs **decays and they will** all **go out to the place of burning** in the Temple courtyard, where all disqualified offerings of the most sacred order are burned.


###### Mishnah Zevachim 8:5
[Mishnah Zevachim 8:5](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:5)

אֵבָרִין בְּאֵבְרֵי בַעֲלֵי מוּמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם קָרֵב רֹאשׁ אַחַד מֵהֶן, יִקְרְבוּ כָל הָרָאשִׁין. כַּרְעוֹ שֶׁל אַחַד מֵהֶן, יִקְרְבוּ כָל הַכְּרָעָיִם. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יֵצֵא לְבֵית הַשְּׂרֵפָה:

**William Davidson Edition - English:**
In a case where **limbs** of burnt offerings fit for sacrifice were intermingled **with limbs of blemished** burnt offerings, **Rabbi Eliezer says:** Although all the limbs are unfit for sacrifice, **if the head of one of them was sacrificed all the heads shall be sacrificed,** as the head that was sacrificed is assumed to have been that of the unfit animal in the mixture. Likewise, if one sacrificed **the legs of one of them all the legs shall be sacrificed. And the Rabbis say: Even** if **all** the limbs **were sacrificed except for one of them,** there is a concern that the remaining limb is the unfit limb, which may not be sacrificed. Rather, all of the limbs **must go out to the place of burning** in the Temple courtyard.


###### Mishnah Zevachim 8:6
[Mishnah Zevachim 8:6](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:6)

דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְדַם חַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם:

**William Davidson Edition - English:**
In the case of **blood** of an offering fit for sacrifice **that was mixed with water, if** the mixture **has the appearance of blood** it is **fit** for sprinkling on the altar, even though the majority of the mixture is water. If the blood **was mixed with** red **wine, one views** the wine **as though it is water.** If that amount of water would leave the mixture with the appearance of blood it is fit for presentation. And likewise if the blood **was mixed with the blood of** a non-sacred **domesticated animal or the blood of** a non-sacred **undomesticated animal, one considers** the non-sacred blood **as though it is water.** **Rabbi Yehuda says: Blood does not nullify blood.** Therefore, the priest presents the blood of the mixture on the altar.


###### Mishnah Zevachim 8:7
[Mishnah Zevachim 8:7](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:7)

נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר:

**William Davidson Edition - English:**
If blood fit for presentation **was mixed with the blood of unfit** offerings, there is no remedy. Therefore, the entire mixture **shall be poured into the drain** running through the Temple courtyard. Likewise, if blood fit for presentation was mixed **with blood of exudate,** i.e., that exudes from the neck after the initial spurt following its slaughter concludes, which is unfit for presentation, the entire mixture **shall be poured into the** Temple courtyard **drain. Rabbi Eliezer deems** this mixture **fit** for presentation. Even according to the first *tanna*, **if** the priest **did not consult** the authorities **and placed** the blood on the altar, the offering is **fit.**


###### Mishnah Zevachim 8:8
[Mishnah Zevachim 8:8](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:8)

דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִים, יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה:

**William Davidson Edition - English:**
If **the blood of unblemished** offerings was mixed **with the blood of blemished** animals unfit for sacrifice, the entire mixture **shall be poured into the** Temple courtyard **drain.** This is the *halakha* when the fit and unfit blood were mixed in one vessel. By contrast, if **a cup** of the blood of a blemished offering was intermingled **with cups** of blood fit for offering and it is unclear which blood is in the cup, **Rabbi Eliezer says:** Although it is prohibited to present all the blood due to the uncertainty, **if** it happened that a priest already **sacrificed,** i.e., presented, **one cup,** the blood in **all** the other **cups shall be sacrificed,** as the blood that was presented is assumed to have come from the unfit cup in the mixture. **And the Rabbis say: Even** if the blood in **all** the cups **was sacrificed except for one of them,** the remaining blood **shall be poured into the** Temple courtyard **drain.**


###### Mishnah Zevachim 8:9
[Mishnah Zevachim 8:9](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:9)

הַנִּתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַנִּתָּנִין לְמַעְלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָה כְּאִלּוּ הֵן מַיִם, וְיַחֲזֹר וְיִתֵּן לְמָטָּה. וַחֲכָמִים אוֹמְרִים, יִשָּׁפְכוּ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר:

**William Davidson Edition - English:**
With regard to blood **that is** to be **placed below** the red line circumscribing the altar, e.g., blood of a burnt offering, a guilt offering, or a peace offering, **that was mixed with** blood **that is** to be **placed above** the red line, e.g., blood of a sin offering, **Rabbi Eliezer says:** The priest **shall** initially **place** the blood of the mixture **above** the red line for the sake of the sin offering, **and I view** the blood that was to be placed **below** that was in fact placed **above as though it is water, and** the priest shall **again place** blood from the mixture **below. And the Rabbis say:** It **shall** all **be poured into the** Temple courtyard **drain.** Even according to the Rabbis, **if** the priest **did not consult** the authorities **and placed** the blood above the red line, the offering is **fit,** and he should then place the remaining blood below the red line.


###### Mishnah Zevachim 8:10
[Mishnah Zevachim 8:10](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:10)

הַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַנִּתָּנִין בְּמַתָּנָה אַחַת, יִנָּתְנוּ מַתָּנָה אֶחָת. מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, יִנָּתְנוּ בְּמַתַּן אַרְבַּע. מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִנָּתְנוּ בְמַתַּן אַרְבַּע. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יִנָּתְנוּ בְמַתָּנָה אֶחָת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ, כְּשֶׁנָּתַתָּ, עָבַרְתָּ עַל בַּל תּוֹסִיף וְעָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ. וּכְשֶׁלֹּא נָתַתָּ, עָבַרְתָּ עַל בַּל תִּגְרַע וְלֹא עָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ:

**William Davidson Edition - English:**
In a case of the blood of an offering **that is** to be **placed** on the altar **with one placement that was mixed with** the blood of another offering **that is** to be **placed** on the altar **with one placement,** e.g., the blood of a firstborn offering with the blood of another firstborn offering or the blood of an animal tithe offering, the blood **shall be placed with one placement.** In a case of the blood of an offering that is to be placed on the altar with **four placements** that was mixed with the blood of another offering that is to be placed on the altar **with four placements,** e.g., the blood of a sin offering with that of another sin offering, or the blood of a burnt offering with that of a peace offering, the blood **shall be placed with four placements.** If the blood of an offering that is to be placed on the altar with **four placements** was mixed with the blood of an offering that is to be placed on the altar **with one placement, Rabbi Eliezer says:** The blood **shall be placed with four placements. Rabbi Yehoshua says:** The blood **shall be placed with one placement,** as the priest fulfills the requirement with one placement after the fact. **Rabbi Eliezer said to** Rabbi Yehoshua: According to your opinion, the priest **violates** the prohibition of: **Do not diminish,** as it is written: “All these matters that I command you, that you shall observe to do; you shall not add thereto, nor diminish from it” (Deuteronomy 13:1). One may not diminish the number of required placements from four to one. **Rabbi Yehoshua said to** Rabbi Eliezer: According to your opinion, the priest **violates** the prohibition of: **Do not add,** derived from the same verse. One may not add to the one required placement and place four. **Rabbi Eliezer said to** Rabbi Yehoshua: The prohibition of: **Do not add, is stated only** in a case **where** the blood **is by itself,** not when it is part of a mixture. **Rabbi Yehoshua said to** Rabbi Eliezer: Likewise, the prohibition of: **Do not diminish, is stated only** in a case **where** the blood **is by itself. And Rabbi Yehoshua also said: When you placed** four placements, **you transgressed** the prohibition of: **Do not add, and you performed a direct action. When you did not place** four placements but only one, although **you transgressed** the prohibition of: **Do not diminish, you did not perform a direct action.** An active transgression is more severe than a passive one.


###### Mishnah Zevachim 8:11
[Mishnah Zevachim 8:11](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:11)

הַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ עִם הַנִּתָּנִין בַּחוּץ, יִשָּׁפְכוּ לָאַמָּה. נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, כָּשֵׁר. בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, רַבִּי עֲקִיבָא פוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. שֶׁהָיָה רַבִּי עֲקִיבָא אוֹמֵר, כָּל הַדָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל, פְּסוּלִין. וַחֲכָמִים אוֹמְרִים, חַטָּאת בִּלְבָד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם, שֶׁנֶּאֱמַר (ויקרא ז) כַּחַטָּאת כָּאָשָׁם:

**William Davidson Edition - English:**
Blood **that is** to be **placed** on three locations **inside** the Sanctuary, i.e., between the staves, on the Curtain, and on the golden altar, **that was mixed with** blood **that is** to be **placed outside** the Sanctuary on the external altar in the Temple courtyard, has no remedy, as one may not change the location of the placement of the blood of one to fulfill his obligation with the other type of blood. Therefore, all the blood **shall be poured into the** Temple courtyard **drain.** If the priest, on his own initiative, **placed** the mixture of blood **outside** the Sanctuary **and again placed** the mixture of blood **inside** the Sanctuary, the offering is **fit.** If the priest, on his own initiative, placed the mixture of blood **inside** the Sanctuary **and again placed** the mixture of blood **outside** the Sanctuary, **Rabbi Akiva deems** the blood placed outside **disqualified, and the Rabbis deem** it **fit. As Rabbi Akiva says: Any blood** that is to be presented outside **that entered to atone in the Sanctuary is disqualified; but the Rabbis say:** That is the *halakha* with regard to the blood of an external **sin offering alone,** as it is written: “And any sin offering, whereof any of the blood is brought into the Tent of Meeting to atone in the Sanctuary, shall not be eaten” (Leviticus 6:23). **Rabbi Eliezer says:** The status of **a guilt offering** is like that of a sin offering **as well, as it is stated: “As is the sin offering, so is the guilt offering”** (Leviticus 7:7), i.e., there is one *halakha* for them. That is not the case with regard to the blood of other offerings.


###### Mishnah Zevachim 8:12
[Mishnah Zevachim 8:12](https://torahapp.org/share/book/Mishnah%20Zevachim/r/8:12)

חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא:

**William Davidson Edition - English:**
In the case of **a sin offering** whose blood placement is on the external altar **whose blood** the priest **collected in two cups,** if **one of them left** the Temple courtyard and was thereby disqualified, **the** cup that remained **inside** the courtyard is **fit** to be presented. If **one of the** cups **entered inside** the Sanctuary and was thereby disqualified, **Rabbi Yosei HaGelili deems** the blood **in the** cup that remained **outside** the Sanctuary, in the courtyard, **fit** to be presented, **and the Rabbis deem it disqualified** from being presented. **Rabbi Yosei HaGelili said** in support of his opinion: The *halakha* is that if one slaughters an offering with the intent that its blood be presented outside of the Temple courtyard, the offering is disqualified, but if his intention was that the blood be presented inside the Sanctuary, the offering is not disqualified. **Just as in** a case where part of the blood reached **a place where the intent** to present the blood there **disqualifies** the offering, i.e., **outside** the Temple courtyard, and yet when some of the blood is taken there it **does not render the** status of the **remaining** blood disqualified **like** that of blood that **leaves** the courtyard, so too, in a case where part of the blood reached **a place where the intent** to present the blood there **does not disqualify** the offering, i.e., **inside** the Sanctuary, **is it not logical that we will not deem** the status of **the remaining** blood **like** that of blood that **entered** the Sanctuary? The mishna continues: If all of the blood of a sin offering whose blood placement is on the external altar **entered** the Sanctuary **to atone** through sprinkling, **despite** the fact **that** the priest **did not** actually sprinkle the blood to **atone,** the offering is **disqualified;** this is **the statement of Rabbi Eliezer. Rabbi Shimon says:** The offering is disqualified **only when he atones** and sprinkles the blood in the Sanctuary. **Rabbi Yehuda says: If he took** the blood **into** the Sanctuary **unwittingly,** the blood remains **fit** to be presented. With regard to **all the blood disqualified** for presentation **that was placed on the altar, the frontplate effects acceptance only** for offerings sacrificed **that** are **ritually impure.** Although it is written with regard to the frontplate worn on the forehead of the High Priest: “And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the sacred matters” (Exodus 28:38), this does not apply to all disqualifications of offerings. This is **because the frontplate effects acceptance for** offerings sacri-ficed **that** are **ritually impure but does not effect acceptance for** offerings **that leave** the courtyard.