If one ate blood of a slaughtered beast, a wild animal or a bird, either clean or unclean, or blood of an animal stabbed in his throat or neck, or of the blood of an animal slaughtered by having his throat ripped, or of the blood of the arteries whereby life-force escapes, he is liable. But [if he ate] the blood of the spleen or of the heart, or blood found in eggs, or blood of fish, or of locusts, or secondary blood, he is not liable. Rabbi Judah says: he is liable for secondary blood.

Rabbi Akiva declares one liable to an asham talui for sacrilege; But the sages declare him exempt. Rabbi Akiba admits that he does not bring his restitution money until he becomes aware [of his trespass], when he must bring with it a certain asham. Rabbi Tarfon: Why should he bring two ashams? Rather, let him set aside the principal with an added fifth, and bring an asham the value of two sela's and stipulate: “If I did commit sacrilege, here is my restitution and this my asham; and if the sacrilege was doubtful, let the money be a freewill gift and the [offering an] asham talui;” since the same type of sacrifice he brings for a case where he doesn’t know, he brings for one where he does know.

Rabbi Akiba: Your words seem plausible in the case of a minor amount of sacrilege; but if it was a case of doubtful sacrilege of a hundred manehs, would it not be more advantageous for him to bring an asham for two sela's rather than restore out of doubt the sum of a hundred manehs? Rabbi Akiba agrees with Rabbi Tarfon in the case of a minor amount of sacrilege. If a woman brought a bird hatat for a case of a doubtful miscarriage, and prior to the pinching of its neck she learned that the birth was a certainty, she can offer it as a certain hatat, for that which she offers in the case of certainty is of the same kind as that which she offers in the case of doubt.

[If there was] a piece of hullin meat and a piece of sacred meat, and a person ate one of them and does not know which of them he ate, he is exempt. Rabbi Akiba declares him liable for an asham talui. If he then ate the second [piece], he is liable to a certain asham. If he ate one [piece] and another came and ate the other, each of them is liable to an asham talui, the words of Rabbi Akiba. Rabbi Shimon says: they together bring one asham. Rabbi Yose said: Two people cannot bring one asham.

If there was a piece of forbidden fat and a piece of consecrated [permitted fat], and a person ate one of them and does not know which, he is liable to an asham talui; If he then ate the second piece, he is liable to a hatat and a certain asham. If he ate the one piece and another came and ate the other, each of them brings an asham talui. Rabbi Shimon holds: they together bring a hatat and an asham. Rabbi Yose: two people cannot together bring one hatat and one asham.

If there was a piece of unconsecrated forbidden fat and a piece of consecrated forbidden fat, and a person ate one of them and does not know which, he is liable to a hatat. Rabbi Akiva says: also to an asham talui. If he then ate the second piece, he is liable to two hatats and one certain asham. If he ate one piece and another came and ate the other, each of them is liable to a hatat. Rabbi Akiva says: each of them brings [in addition] an asham talui. Rabbi Shimon holds: each of them brings a hatat and together they bring one asham. Rabbi Yose: two people cannot bring one asham.

If there was a piece of forbidden fat and another piece of forbidden fat [which was at the same time] notar, and a person ate one of them and does not know which, he is liable to a hatat and to an asham talui. If he then ate the second piece, he is liable to three hatats. If he ate one piece and another came and ate the other, each of them brings a hatat and an asham talui. Rabbi Shimon says: each of them brings a hatat and together they bring another hatat. Rabbi Yose says: any hatat that is brought for the expiation of sin cannot be offered by two people.