All sacrifices which became mixed up with hatats that must be left to die, or with an ox that is to be stoned, even one in ten thousand, all must be left to die. If they were mixed up with: an ox with which a transgression had been committed [for instance]: one that had killed a man on the testimony of one witness or of its owner; or [an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, [In all of these cases] they must graze until they become defected, then they are sold, and one brings [a sacrifice] of the same kind at the price of the better of them. If they were mixed up with unblemished [animals] of hullin, the hullin must be sold to those who need that kind [for a sacrifice].

A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. All [sacrifices] can be mixed up, except the hatat and the asham.

An asham which was mixed up with a shelamim: They graze until they become unfit. Rabbi Shimon says: they are slaughtered at the north [side of the altar] and eaten in accordance with [the laws of] the more stringent of them. They said to him: one must not bring sacrifices to a place of unfitness. If pieces [of sacrificial flesh] were mixed up with pieces [of other sacrificial flesh], most sacred sacrifices with lesser sacrifices, [pieces] that are eaten one day with [those] that are eaten two days and one night, they must be eaten in accordance with [the laws of] the more stringent of them.

Limbs of a hatat which were mixed up with limbs from an olah: Rabbi Eliezer says: he must place [them all] on the top [of the altar], and regard the flesh of the hatat on top as though it were wood. But the sages say: they must become disfigured, and then go out to the place of burning.

Limbs of [unblemished olahs which were mixed up] with the limbs of blemished [olahs]: Rabbi Eliezer says: if [the priest] offered the head of one of them, all the heads are to be offered; the legs of one of them, all the legs are to be offered. But the sages say: even if they had offered all except one of them, it goes forth to the place of burning.

If blood was mixed with water, if it retains the appearance of blood, it is fit [to be sprinkled on the altar]. If it was mixed with wine, we regard it as though it were water. If it was mixed with the blood of a beast or wild animal, we regard it as though it were water. Rabbi Judah said: blood cannot nullify blood.

[If] blood of unblemished animals [was mixed] with blood of blemished animals, it must be poured out into the duct. [If] a goblet [of valid blood was mixed up] with other goblets [of invalid blood]: Rabbi Eliezer said: if he [the priest] offered [sprinkled] one goblet, all the goblets can be offered; But the sages say: even if they offered all of them save one, it must be poured out into the duct.

If [blood] that is to be sprinkled below [the red line on the altar] was mixed with blood that is sprinkled above: Rabbi Eliezer says: he must sprinkle [it] above, and I regard the lower [blood which was sprinkled] above as though it were water, and then he sprinkles again below. But the sages say: he must pour it out into the duct. If he [the priest] did not ask but sprinkled it, it is valid.

[If blood] which requires one application [was mixed] with blood [also] requiring one application, it [the mixture] should be presented with one application. [If blood] which requires four applications [was mixed] with blood requiring four applications, they should be presented with four applications. [If blood] which requires four applications [was mixed] with blood which requires one application: Rabbi Eliezer says: it [the mixture] should be presented with four applications. Rabbi Joshua says: it should be presented with one application. Rabbi Eliezer said to him: Behold, he transgresses the [injunction] not to diminish [from God’s commandment]! Rabbi Joshua said to him: Behold, he transgresses the injunction not to add [to God’s commandments]. Rabbi Eliezer said to him: The injunction not to add applies only where it is by itself. Rabbi Joshua said to him: The injunction not to diminish applies only where it is by itself. Moreover, Rabbi Joshua said: when you make [four] applications you transgress the injunction not to add, and perform an action with your own hands; whereas when you do not make [four] applications you transgress the injunction not to diminish, but do not perform an action with your own hands.

If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).

If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out.