כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.

אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”

בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.

או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.

ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.

מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.

באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.

ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”

נתערב – one animal offering in many unconsecrated fit/kosher animals.

ימכרו החולין – all of them.

לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners.

מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.

זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.

מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.

ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.

נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.

כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.

הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.

חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering.

אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).

שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.

כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.

אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.

חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?

אברי חטאת – whose flesh/meat is consumed by the Kohanim.

שנתערבו באברי עולה – that is entirely burned up.

יתן למעלן – he should place the limbs of the entire mixture on the wood. And the reason of Rabbi Eliezer is as Scripture states (Leviticus 2:11): “for no leaven or honey may be turned into smoke as a gift to the LORD,” and this is the logical implication of the Biblical verse (ibid.,): “for no leaven or honey may be turned into smoke,” and you should not turn into smoke anything that from which is a fire-offering to God, which is the residue of the sacrifice. “You may bring them to the LORD as an offering of choice products” (Leviticus 2:12), from the leaven and honey to God, the two loaves from the leaven and the honey from the First Fruits from the fruit of the trees which are figs and dates. [And the words], “upon the altar” (ibid.), we expound it, whether it is the leaven or the honey or whether it is the residue, for a pleasing odor [to God] you do not offer them up, but you do offer them up for the sake of wood, and this is what is stated, “and I regard the meat of the sin-offering [which is] on top [of the fires] as if it were wood.”

וחכמים אומרים תעובר צורתן – that is to say, he should leave them until they become disqualified and they would go out to the place of burning [as remnant] like the rest of the consecrated animals that are disqualified, and he doesn’t offer them up on the altar, for he has transgressed because of all that from it were to be burnt-offerings (Leviticus 2:11): “for no heaven or honey may be turned into smoke as a gift to the LORD,” – which he violated not turning it into smoke, but the sin-offering and the portions of the offering placed upon the altar are offered as burnt-offerings, the flesh comes under the ban against not turning it into smoke. And the Halakha is according to the Sages.

אברים באברי בעלי מומים – kosher/fit limbs that were mixed with one limb of a blemished beast, and a Kohen comes and he doesn’t know of their mixture and he offered one of the heads, he should offer all of the heads ab initio, for we assign the prohibited one with that which was offered, but all of these are kosher. And in the Gemara (Tractate Zevakhim 77b) it explains that Rabbi Eliezer did not permit other than to offer them in twos [but not singly], for certainly one from those pairs is permitted and this sacrifice was to be offered because of that one that is permissible. But if it is because that one where there is doubtful prohibition, there would be a doubt with that which was offered first before he changed his mind. But “one by one” lest he didn’t give that sacrifice to be made even according to Rabbi Eliezer, for perhaps this one was forbidden.

חוץ מאחד – except for one pair. And this is explained in the Gemara, that with one pair alone [of heads or legs], Rabbi Eliezer admits that this sacrifice was not given to be offered, as we have stated.

אם יש בו מראה דם כשר – and these words [apply] when the water fell in to the blood of Holy Things [and it has the appearance of blood - which can be sprinkled on the altar]. But if the blood of Holy Things fell into water, we state, each drop is nullified as it falls (Talmud Zevakhim 78a), and even if it has the appearance of blood, it is invalid.

נתערב ביין – which is red.

רואין אותו כאילו הוא מים – but if this blood is recognized in those of the water, it is kosher/fit.

בדם בהמה – [the blood of an animal] that is unconsecrated.

רואין אותו – the blood of an unconsecrated [animal] as if it is water, and if it had the appearance of the reddish color of kosher blood that is recognized by them, it is kosher, and even though the disqualified blood is greater than it by a lot.

אין דם מבטל דם – according to Rabbi Yehuda, one type mixed with the same type is not annulled, and even a drop within a large vessel. Even though if the blood was water, the kosher blood is not recognized in them, and even so, it is kosher/fit for sprinkling. But the Halakha is not according to Rabbi Yehuda.

נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.

ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.

רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages.

דם תמימים שנתערב בדם בעלי מומין ישפך לאמה – and in this, Rabbi Eliezer does not dispute, for he transgressed through their sprinkling because of (Leviticus 22:20): “You shall not offer any that has a defect.”

נתער בכוס שבכוסות – a cup of blood of an animal with a blemish with cups of kosher blood, and it is not known which cup of blood is that of a blemished animal.

ר' אליעזר אומר אם קרב אחד מהם כו' – in the manner that they disputed with the limbs [of kosher animals] and the limbs of animals with blemishes (see Mishnah 5 of this chapter), so they also disputed with regard to cups, as it is explained above. And it is necessary to dispute on both of them, for if we were to teach [only] regarding limbs, it is in this that Rabbi Eliezer states that they should be offered because their expiation is effected with the kosher [blood], that is, with the sprinkling of their blood which is the essence of the atonement, but regarding a cup [of one kind of blood] that was mixed with cups [of another kind of blood], that the essence of expiation is through deterioration, I would say, no. so both are necessary.

הנתנין למטה – from the red line. As, for example, blood of the burnt-offering and the guilt-offering and the peace-offering and the firstling and the Passover offering and the tithe [which are offered below the red line], that were mixed up with the blood of the sin-offering which was sprinkled above [the red line].

רבי אליעזר אומר יתן למעלה – gifts of sin-offerings. But even though that the blood of the lower sacrifices (i.e., sprinkled below the red line) ae mixed with it. For since he doesn’t intend to place/sprinkle the lower ones above, I see them as if they are water. And because it is a Mitzvah to advance the upper ones over the lower ones, for all of the sin-offerings precede the burnt-offerings, therefore, he sprinkles above first and afterward the lower ones, and in sprinkling the lower ones, it will count for him the spilling of the residue of the sin-offering and beginning of the gifts of the burnt-offering.

ישפכו לאמה – they don’t accept “seeing” (i.e., as in viewing the blood from the sacrifices sprinkled below the red line as water).

ואם לא נמלך ונתן כשר – for he sprinkled from it above. But the Halakha is not according to Rabbi Eliezer.

הניתנין במתנה אחת – In the Gemara (Tractate Zevakhim 81a) as for example, cup of the blood of a firstling that was mixed in a cup of the blood of a tithe.

ינתנו מתנה אחת – from each cup individual cup he gives one gift [of sprinkling] from this cup and another gift [of sprinkling] from that cup.

מתן ארבע במתן ארבע – as, for example, the blood of a burnt-offering with the blood of a peace-offering or the blood of a guilt-offering, for both of them require two gifts which are four and both of them are [sprinkled] below [the red line].

מתן ארבע במתן אחד = as, for example, the [blood of] a burnt-offering with [the blood of] a firstling that both of them are [sprinkled] below [the red line].

רא"א ינתנו במתן ארבע – and I see the extra gifts that are sprinkled from the blood of the firstling as if they are water, and this is not [a violation of] “do not add” (i.e., Deuteronomy 13:1: “[Be careful to observe only that which I enjoin upon you:] neither add to it [nor take away from it.”].

במתנה אחת so that he will not transgress on “do not add” (see above, Deuteronomy 13:1), but regarding the burnt-offering, he has fulfilled it, for all that are given/sprinkled on the outer altar when they are given/sprinkled in one gift, atones.

ולא עשית מעשה בידך – and it is not similar to someone doing an action, to sitting and not doing and the prohibition comes of its own accord. And the Halakha is according to Rabbi Yehoshua.

הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.

נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.

רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.

וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages.

יצא אחד מהן לחוץ – outside of the Temple courtyard.

הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.

וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”

ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.

לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.

מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].

עד שיכפר – in the hall containing the golden altar.

ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.

ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement.