With regard to any [blood] which is sprinkled on the inner altar, if [the priest] omitted one of the applications, he has not atoned; therefore if he applied all in the proper manner but one in an improper manner, it [the sacrifice] is invalid, but does not involve karet.

These are the things for which one is not liable on account of piggul:The fistful, The incense, The frankincense, The priests’ meal-offering, The anointed priest's meal-offering, The minhah with libation The blood, The libations that are brought separately, the words of Rabbi Meir. The sages say: also those that are brought with an animal [sacrifice]. The log of oil brought by the metzora: Rabbi Shimon says: one is not liable on account of piggul; But Rabbi Meir says: one is liable on account of piggul, because the blood of the asham makes it permitted and whatever has something else that makes it permitted, whether for man or for the altar, one is liable on its account for piggul.

[The sprinkling of] the blood of the olah permits its flesh for [burning on] the altar, and its skin to the priests. [The sprinkling of] the blood of the olah of a bird permits its flesh to the altar. [The sprinkling of] the blood of the hatat of a bird permits its flesh to the priests. [The sprinkling of] the blood of the bullocks that are burned and the goats that are burned permits their innards to be offered [on the altar]. Rabbi Shimon said: whatever is not [sprinkled] on the outer altar, as in the case of shelamim, one is not liable for it on account of piggul.

The sacrifices of non-Jews: one is not liable on their account for piggul, remnant, or defilement, and if [a priest] slaughters them outside [the Temple], he is not liable, the words of Rabbi Meir. But Rabbi Yose declares him liable. The things for which one is not liable on account of piggul, one is liable on account of remnant and defilement except blood. Rabbi Shimon declares one liable for anything which is normally eaten, but for wood, frankincense and incense, one is not liable for [transgressions involving] defilement.

The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper.