Zevachim 6

קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת:

[If] <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] were slaughtered on top of the altar, Rabbi Yose says: It is as though they were slaughtered in the north [of the Temple courtyard]. Rabbi Yose bar Yehudah says: From the middle [of the top surface] of the altar northwards, [it is] like [they were slaughtered] in the north, from the middle [of the top surface] of the altar southwards, [it is] like [they were slaughtered] in the south. The <i>Menachot</i> [meal-offerings] had fistfuls removed [from them] anywhere in the Temple courtyard. They were eaten within the curtains, by male priests, prepared in any manner, [and eaten] that day and [subsequent] night until midnight.

חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח:

The <i>Chattat</i> [offerings brought to expiate sin] of a bird was performed at the southwest corner [of the altar]. It is valid [if done] any place, but that was its [proper] place. That corner served [as the location for] three services below [the altar's midpoint] and it served [as the location for] three services above [the altar's midpoint]. [Performed at this corner] below [the midpoint were]: The <i>Chattat</i> of the bird, the presentation [of <i>Menachot</i>], and [the pouring out of] the remainders [of sacrificial] blood. [Performed at this corner] above [the midpoint were]: [The pouring of] the wine libation, [the pouring of the] water libation, and [the procedure of] the <i>Olah</i> [an offering that is entirely burnt] of a bird when there were too many [sacrifices being brought] at the east [corner of the altar].

כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב:

All who ascend the altar, ascend on the right side, and circle [the altar] and descend on the left side, except those who ascend for these [previously mentioned] three services. They would ascend, and descend by retracing their steps.

חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים:

How was the <i>Chattat</i> of a bird performed? He [the priest] would pierce its head at the back of its neck, but would not separate [its head from its body]. He would sprinkle its blood on the altar wall. The remainder of the blood was drained out on the base [of the altar]. Nothing [was placed] on the altar except its blood, everything [else] went to the priests.

עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים:

How was the <i>Olah</i> of a bird performed? He [the priest] ascended the ramp, and turned to the surrounding ledge, and came to the southeast corner. He pierced its head at the back of its neck, and separated [the head from the body], and drained out its blood on altar wall. He took the head and pressed the spot where it was removed to the altar, saturated it with salt, and threw it onto the fires. He took the body and removed the crop, and the feathers, and the entrails that were emerging, and threw them onto the place of ashes. He cleaved [the body], but did not separate [the halves]; if he did separate them, it is [still] valid. He saturated it with salt, and threw it onto the [altar] fires.

לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה:

If he [the priest] did not remove the crop, or the feathers, or the emerging entrails, or did not saturate it with salt, if he deviated from the proper procedure after the blood had been drained out, it is valid. If he separated the [head of the] <i>Chattat</i> [from the body], or if he did not sever the [head of the] <i>Olah</i>, it is invalid. If he drained the blood of the head, but not the blood of the body, it is invalid. If one drained the blood of the body, but not the blood of the head, it is valid.

חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:

[If] he [the priest] pierced the head of a <i>Chattat</i> of a bird but not for its own sake, if he drained out its blood not for its own sake, or [he did it] for its own sake but also for the sake of something else, or for the sake of something else but also for its own sake, it is invalid. The <i>Olah</i> of a bird is valid [in such circumstances] except that it does not fulfill its owners' obligation. [With] both a <i>Chattat</i> of a bird and an <i>Olah</i> of a bird where he pierced [the neck] or drained out the blood [with the intention] of eating what is usually eaten [or] to burn what is usually burned, outside of its proper place, it is invalid but he is not subject to <i>Karet</i> [excision at the hands of Heaven]. [If one intended to act] after the proper time, it is <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time]; and he is liable for <i>Karet</i> provided that the <i>Matir</i> [that which enables a sacrifice to fulfill its purpose] was offered properly. How does one offer the <i>Matir</i> properly? If one pierced the neck in silence [with no unlawful intention] but drained the blood [with the intention of acting] after its proper time; or if one pierced it [with the intention of acting] after its proper time but drained the blood in silence [with no unlawful intentions]; or if one pierced it and drained the blood [with the intention of acting] after its proper time - this is [what is meant by] offering the <i>Matir</i> properly. How does one not offer the <i>Matir</i> properly? If one pierced [the neck with the intention of acting] outside of its proper place and drained the blood [with the intention of acting] after its proper time; or if he pierced [the neck with the intention of acting] after its proper time and drained its blood [with the intention of acting] outside its proper place; or if he pierced it and drained the blood [with the intention of acting] outside the proper place. [If] he [the priest] pierced the head of an <i>Olah</i> of a bird but not for its own sake, and drained its blood [with the intention of acting] after the proper time; or if he pierced it [with the intention of acting] after the proper time and drained the blood but not for its own sake; or he pierced it and drained the blood but not for its own sake - this is [what is meant by] not offering the <i>Matir</i> properly. [If one intends on] eating an olive's bulk outside its proper place and an olive's bulk the next day, or [he intends on eating] an olive's bulk the next day and an olive's bulk outside its proper place; or half an olive bulk's worth outside its proper place and half an olive's bulk the next day; or half an olive's bulk the next day and half an olive's bulk outside its proper place - it is invalid, but he is not subject to <i>Karet</i>. Rabbi Yehudah said: This is the general rule: If [unlawful] intention of time precedes [unlawful] intention of place, it [the offering] is <i>Piggul</i> and it subjects him to <i>Karet</i>; but if the [unlawful] intention of place precedes [unlawful] intention of time it is invalid but he is not subject to <i>Karet</i>. And the Sages say: In both cases it is invalid but he is not subject to <i>Karet</i>. [If one intends] on eating half an olive's bulk and burning half an olive's bulk it is [nevertheless] valid, because eating and burning do not combine.