Mishneh Torah — Sacrifices Rendered Unfit הלכות פסולי המוקדשין, Chapter 6

כָּל הַזְּבָחִים שֶׁנִּתְעָרֵב בָּהֶן אַחַת מֵחַטָּאוֹת הַמֵּתוֹת. אוֹ שׁוֹר הַנִּסְקָל. אֲפִלּוּ אֶחָד בְּרִבּוֹא כֻּלָּן יָמוּתוּ לְפִי שֶׁבַּעֲלֵי חַיִּים חֲשׁוּבִין הֵן וְאֵינָם בְּטֵלִין. וְאִם הִקְרִיב הֻרְצָה שֶׁאֵין בַּעֲלֵי חַיִּין נִדְחִין:

If one of [the animals designated as] a sin-offering that was consigned to death or an ox that was condemned to be stoned, ch. 10. As stated in Hilchot Issurei Mizbeiach 3:6, such an animal is unfit for sacrifice on the altar. In his Commentary to the Mishnah (Zevachim 8:1), the Rambam states that, in this context, the term also applies to an ox that was sodomized by - or forced to participate in sexual relations with - a Jew, for it is also condemned to be executed. becomes intermingled with any other sacrificial animals - even in a ratio of one to a myriad - they should all be consigned to death. [The rationale is that] living animals are important and are never considered insignificant [in a mixture]. 15:1). Even according to Rabbinic Law, it is considered insignificant if mixed with more than sixty times its volume in most situations (ibid.:5). Nevertheless, this situation is an exception for the reason stated by the Rambam.If [the animals] were sacrificed, [the sacrifices] are acceptable, because living animals are never permanently disqualified. 15:4. Thus the fact that as an initial preference the animal should not have been sacrificed is not significant, for according to Scriptural Law, the presence of the forbidden animal is nullified. Hence, after the fact, the sacrifice is acceptable.

נִתְעָרֵב בָּהֶן אֶחָד מֵאִסּוּרֵי הַמִּזְבֵּחַ. יִרְעוּ כֻּלָּם עַד שֶׁיִּפּל בָּהֶן מוּם וְיִמָּכְרוּ וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין שֶׁל קָדָשִׁים שֶׁנִּתְעָרֵב:

If [sacrificial animals] became intermingled with [animals that are] forbidden to be offered on the altar, 3:11. they should all be allowed to pasture until they contract disqualifying physical blemishes. They should then be sold and the proceeds from the sale of the choicest animal among them should be used to bring sacrifices from the type in which [the forbidden animal] became intermingled.

נִתְעָרְבוּ קָדָשִׁים בְּחֻלִּין תְּמִימִים יִמָּכְרוּ הַחֻלִּין שֶׁבַּתַּעֲרֹבֶת לְצָרְכֵי אוֹתוֹ הַמִּין וְיִקָּרְבוּ כֻּלָּן. כֵּיצַד. אַרְבַּע בְּהֵמוֹת שְׁלָמִים שֶׁנִּתְעָרְבוּ בְּאַרְבַּע בְּהֵמוֹת חֻלִּין תְּמִימִים. יִמָּכְרוּ הָאַרְבַּע שֶׁל חֻלִּין לְמִי שֶׁהוּא צָרִיךְ לְהָבִיא שְׁלָמִים וְיִקָּרְבוּ הַכּל שְׁלָמִים. וְכֵן בְּעוֹלָה אוֹ בְּאָשָׁם. וְהַדָּמִים חֻלִּין לְכָל דָּבָר שֶׁהֲרֵי דְּמֵי חֻלִּין הֵן:

If sacrificial animals become intermingled with unblemished ordinary animals, the ordinary animals in the mixture should be sold as sacrifices of that type, and they should all be sacrificed.What is implied? If four animals that were designated as peace-offerings became intermingled with four unblemished ordinary animals, the four ordinary animals should be sold to someone who is obligated to bring peace-offerings and they should all be offered as peace-offerings. Similar laws apply with regard to burnt-offerings and guilt-offerings.The proceeds of the sale are considered as ordinary money, for they are the proceeds of the sale of ordinary animals.

נִתְעָרֵב שׁוֹר הֶקְדֵּשׁ בִּשְׁוָרִים שֶׁל חֹל. גָּדוֹל שֶׁבְּכֻלָּן הֶקְדֵּשׁ וְיִמָּכְרוּ הַשְּׁאָר לְצָרְכֵי אוֹתוֹ הַמִּין. נִתְעָרְבוּ קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ. זֶה יִקְרַב לְשֵׁם בְּעָלָיו וְזֶה יִקְרַב לְשֵׁם בְּעָלָיו אַף עַל פִּי שֶׁאֵין כָּל אֶחָד מֵהֶן מַכִּיר קָרְבָּנוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּקָרְבְּנוֹת נָשִׁים שֶׁאֵין בָּהֶם סְמִיכָה. אֲבָל קָרְבְּנוֹת אֲנָשִׁים הוֹאִיל וְכָל אֶחָד צָרִיךְ לִסְמֹךְ עַל רֹאשׁ קָרְבָּנוֹ הֲרֵי אֵלּוּ לֹא יִקָּרְבוּ עַד שֶׁיִּתֵּן הָאֶחָד חֶלְקוֹ לַחֲבֵרוֹ. אוֹ עַד שֶׁיִּפּל מוּם בַּכּל וְיִמָּכְרוּ וְיָבִיאוּ כָּל אֶחָד בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין:

When an ox that was consecrated became intermingled with ordinary animals, the largest among them is considered as the consecrated one and the others should be sold for sacrifices of that type. If sacrifices of the most sacred order became intermingled with animals consecrated for the same purpose, each one should be offered for the sake of its owner, even though none [of the owners] recognize their sacrificial animal.When does the above apply? With regard to sacrifices to be brought by women in which there is no obligation for semichah. 3:5 With regard to sacrifices to be brought by men, since each one of them is obligated to perform semichah on his sacrifice, is not performed, as an initial preference, one should not offer it unless that rite could be performed. these animals should not be offered until each one gives his portion [in the sacrificial animal] to his colleague 4:8, the Rambam rules that a person cannot sell an animal set aside as a peace-offering or as a burnt-offering. By the same reasoning, it would seem that it would be forbidden to make the exchange mentioned here. or until they all become blemished and are sold. [In that instance,] each one should then bring a sacrificial animal equal in value to the more select of that type.

נִתְעָרְבוּ מִין בְּשֶׁאֵינוֹ מִינוֹ כְּגוֹן עוֹלָה בִּשְׁלָמִים. לֹא יִקָּרְבוּ אֲפִלּוּ כַּחֲמוּרָה שֶׁבָּהֶן. שֶׁאֵין מְבִיאִין קָדָשִׁים לְבֵית הַפָּסוּל:

If [sacrificial animals of] two [different] types become intermingled, e.g., a peace-offering with a burnt-offering, they should not be sacrificed, even as the more sacred. [The rationale is that] we should not cause sacrificial animals to become disqualified. 8:3 with regard to a peace-offering and a guilt-offering that became mixed together, for it is possible that the meat of one of the animals will not be finished during the first night and will therefore be disqualified, lest it be that of the guilt-offering. This is undesirable, because perhaps it is from the peace-offering and thus it will be disqualified, before its appropriate time (for peace-offerings may be eaten on the following day as well).This explanation of this concept is slightly different for a mixture of a peace-offering and a burnt-offering, since a burnt-offering is not eaten at all. Instead, in that instance, offering the peace-offering as a burnt-offering is forbidden, based on Hilchot Issurei Mizbeiach 5:4 which states that it is forbidden to offer the meat of sacrifices of a lesser degree of sanctity on the altar. As a result, the meat of the sacrifice is disqualified.

וּכְשֵׁם שֶׁאֵין מְמַעֲטִין בִּזְמַן אֲכִילָתָן כָּךְ אֵין מְמַעֲטִין בְּאוֹכְלֵיהֶן וְלֹא בִּמְקוֹם אֲכִילָתָן. אֶלָּא כֵּיצַד יַעֲשֶׂה. יִרְעוּ הַכּל עַד שֶׁיִּפּל בָּהֶם מוּם וְיִמָּכֵר כָּל אֶחָד מֵהֶן לְבַדּוֹ וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה וּבִדְמֵי הַיָּפֶה שֶׁבָּהֵן מִמִּין הָאַחֵר וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ:

Just as we may not reduce the time [in which sacrifices] may be eaten, 10:12. so too, we may not limit the people eligible to partake of them, nor the place where they can be eaten. Instead, what should be done? All [of the sacrificial animals of mixed identity] should be allowed to pasture until they contract a disqualifying physical blemish. Then each one should be sold individually. He should purchase a sacrifice for each type of the value of the most choice animal. He must suffer the loss from his own resources.

אַף עַל פִּי שֶׁכְּבָר הִקְרִיב עוֹלָה שֶׁחַיָּב בָּהּ אוֹ שְׁלָמִים שֶׁהָיָה חַיָּב לְהַקְרִיבָן. הֲרֵי זֶה מַקְרִיב מִדְּמֵי הַתַּעֲרֹבֶת עוֹלָה אַחֶרֶת וּשְׁלָמִים אֲחֵרִים:

Even though the person already sacrificed the burnt-offering or the peace-offering which he was obligated to bring, he should nevertheless bring a different burnt-offering and peace-offering from the proceeds [of the sale] of the mixture.

חַטָּאת שֶׁנִּתְעָרְבָה בִּשְׁלָמִים יִרְעוּ הַכּל עַד שֶׁיִּפּל בָּהֶן מוּם וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן שְׁלָמִים וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן חַטָּאת. וְאִם קָדַם וְהִקְרִיב חַטָּאת אַחֶרֶת עַל חַטָּאת שֶׁהִפְרִישָׁהּ לוֹ כֻּלָּן יָמוּתוּ:

When a sin-offering becomes intermingled with a peace-offering, [the two] should be allowed to pasture until they contracted disqualifying physical blemishes and were redeemed. He should bring a peace-offering of the value of the most choice animal and a sin-offering of the value of the most choice animal. If he took the initiative and offered another [animal as a] sin-offering for the sin-offering that was set aside for him first, they should all be consigned to death.

וְכֵן אִם נִתְעָרְבוּ מְעוֹת חַטָּאת בִּמְעוֹת אָשָׁם. לוֹקֵחַ שְׁתֵּי בְּהֵמוֹת וּמְחַלֵּל דְּמֵי חַטָּאת בְּכָל מָקוֹם שֶׁהוּא עַל חַטָּאת וּדְמֵי אָשָׁם עַל אָשָׁם. וְאִם כְּבָר קָרְבָה חַטָּאתוֹ יוֹלִיךְ כָּל הַמָּעוֹת לְיָם הַמֶּלַח. וְאִם כְּבָר קָרְבָה אֲשָׁמוֹ יִפְּלוּ הַכּל לִנְדָבָה:

Similarly, if money for a sin-offering becomes mixed together with money for a guilt-offering, one should take two animals and transfer the holiness of the money for the sin-offering wherever it is on [the animal set aside as] a sin-offering and transfer the holiness of the money for the guilt-offering on [the animal set aside as] a guilt-offering.If he already offered his sin-offering, all of the money should be taken and thrown to the Mediterranean Sea. If he had already offered his guilt-offering, all of the money should be used for freewill offerings. states that this refers to the money that remains after some of the money was used to purchase a sin-offering.

תּוֹדָה שֶׁנִּתְעָרְבָה בִּתְמוּרָתָהּ שְׁתֵּיהֶן תִּקָּרַבְנָה וְיָנִיף הַלֶּחֶם עִמָּהֶן. וְכָךְ אִם נִתְעָרְבָה תּוֹדָה בִּשְׁאָר זְבָחִים אַף עַל פִּי שֶׁקָּרְבָה תּוֹדָתוֹ יִרְעוּ הַכּל עַד שֶׁיִּפּל בָּהֶן מוּם וְיָבִיא בִּדְמֵי הַיָּפֶה תּוֹדָה אַחֶרֶת. וּבִדְמֵי הַיָּפֶה זֶבַח אַחֵר:

When a thanksgiving-offering becomes mixed with an animal exchanged for it, they should both be offered and the bread [that accompanies the thanksgiving-offering] should be waved with [both of] them. 9:6-7). When an animal designated as a thanksgiving-offering is exchanged for another animal, the holiness of the original offering is not nullified. Nevertheless, the second animal should also be offered as a sacrifice, but bread should not be offered together with it (Chapter 12, Halachah 8). In this instance, since we do not know which is the original animal and which is the one exchanged for it, the bread should be waved with both of them.If a thanksgiving-offering becomes mixed with other sacrificial animals, even if the person offered [another animal as] his thanksgiving-offering, all [the sacrificial animals] should be allowed to pasture until they contract a blemish. He should then bring another thanks-offering of the value of the most choice animal and the other offering of the value of the most choice animal. states that, since the thanksgiving-offering had already been brought, this is obvious. The Ra'avad mentioned the matter only lest one will think that it is parallel to the situation described in the first clause.

נִתְעָרְבָה בְּאֵיל נָזִיר שְׁתֵּיהֶם תִּקָּרַבְנָה וְיָנִיף הַלֶּחֶם עִמָּהֶן:

If [a thanksgiving-offering] becomes mixed with a nazirite's ram, they should both be sacrificed 10:4). Thus to a certain extent, the amount of people eligible to partake of the sacrifice is being reduced (see Ra'avad), because a thanksgiving-offering can be eaten by everyone (Hilchot Ma'aseh HaKorbanot). Nevertheless, since only one limb is involved, it is not considered significant (Kessef Mishneh). and the bread waved with them.

בְּכוֹר שֶׁנִּתְעָרֵב בְּפֶסַח שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּפּל בָּהֶם מוּם וְיֵאָכְלוּ כִּבְכוֹר. וְלָמָּה לֹא יִקָּרְבוּ. לְפִי שֶׁהַפֶּסַח נֶאֱכָל לְכָל אָדָם עַד חֲצוֹת וְהַבְּכוֹר לִשְׁנֵי יָמִים וְאֵינוֹ נֶאֱכָל אֶלָּא לַכֹּהֲנִים. וְאֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל וְאֵין מְמַעֲטִין בַּאֲכִילָתָן:

When a firstborn offering becomes intermingled with a Paschal sacrifice, they should both be allowed to pasture until they contract a disqualifying physical blemish, and then eaten as a [blemished] firstborn offering. 1:12; Hilchot Bechorot 1:18.Pesachim 98b states that one should also transfer the holiness of the blemished Paschal sacrifice to another animal and offer it as a peace-offering. The Rambam mentions this point in his restatement of the law in Hilchot Korban Pesach 4:8.Why aren't they sacrificed? 98b relates even if there is a group of priests, they should not offer these animals on the fourteenth of Nisan for the reason stated by the Rambam. Because a Paschal sacrifice may be eaten by any person until midnight 8:15). and the firstborn offering is eaten for two days and is eaten only by priests. [We follow the principles that] we do not cause sacrifices to be disqualified and we do not reduce the amount of people eligible to partake of them.

וְכֵן מַעֲשֵׂר שֶׁנִּתְעָרֵב בְּפֶסַח כְּשֶׁיִּפּל בָּהֶן מוּם יֵאָכְלוּ כְּמַעֲשֵׂר. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁנִּתְעָרְבוּ יֵאָכְלוּ בְּמוּמָן:

Similarly, when a tithe offering becomes intermingled with a Paschal sacrifice, when they contract a disqualifying physical blemish, they should be eaten according to the prescriptions regarding a tithe offering. 6:6. As above, the holiness of the Paschal sacrifice must be transferred to another animal. When a firstborn and a tithe offering become intermingled, they may be eaten [as ordinary meat] after contracting a disqualifying physical blemish.

וְכֵן שְׁאָר קָדָשִׁים שֶׁנִּתְעָרְבוּ בִּבְכוֹר וּבְמַעֲשֵׂר יִרְעוּ עַד שֶׁיִּפּל בָּהֶם מוּם וְיֵאָכְלוּ כִּבְכוֹר שֶׁנָּפַל בּוֹ מוּם אוֹ כְּמַעֲשֵׂר שֶׁנָּפַל בּוֹ מוּם:

Similarly, when other sacrificial animals become intermingled with a firstborn or a tithe offering, they should be allowed to pasture until they contract a disqualifying physical blemish. They may be eaten according to the restrictions applying to a firstborn offering or a tithe offering that became blemished.

אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים. אַף עַל פִּי שֶׁאֵין מַקְרִיבִין מִשְּׁנֵיהֶן אֶלָּא הָאֵימוּרִין אֲבָל הַבָּשָׂר נֶאֱכָל. לֹא יִקָּרְבוּ אֶלָּא יִרְעוּ עַד שֶׁיִּפּל בָּהֶן מוּם וְיָבִיא בִּדְמֵי הַיָּפֶה אָשָׁם וּבִדְמֵי הַיָּפֶה שְׁלָמִים וְהַמּוֹתָר יַפְסִיד מִבֵּיתוֹ. וְאִם קָדַם וְהִקְרִיב אֲשָׁמוֹ שְׁנֵיהֶן יִפְּלוּ לִנְדָבָה:

When a guilt-offering became intermingled with a peace-offering, even though only the fats and the organs are offered and the meat is eaten, they should not be offered. Instead, they should be allowed to pasture until they contract a disqualifying blemish and he should bring a guilt-offering of the value of the more choice one and a peace-offering of the value of the more choice one. [The owner should] suffer the loss of the difference [between the value of these animals and the animals lost] from his own resources. If he took the initiative and offered his guilt-offering first, they should both [be allowed to pasture until they become blemished and sold, with the proceeds] used for freewill offerings.

כָּל הַקָּדָשִׁים אֶפְשָׁר שֶׁיִּתְעָרְבוּ מִין בְּמִינוֹ. חוּץ מִן הַחַטָּאת עִם הָאָשָׁם שֶׁאֵין הָאָשָׁם אֶלָּא מִזִּכְרֵי כְּבָשִׂים. וְאֵין לְךָ חַטָּאת מִן הַכְּבָשִׂים אֶלָּא נְקֵבָה:

It is possible for sacrificial animals of any type to become intermingled with other sacrificial animals of the same species with the exception of [animals consecrated] as sin-offerings and [those consecrated as] guilt-offerings, because guilt offerings may be brought only from male sheep 1:10. and sin-offerings are brought from female sheep.:9.

וְכָל אֵלּוּ הַמִּתְעָרְבִין בַּחַיִּים אִם הִקְרִיב הֻרְצָה שֶׁאֵין בַּעֲלֵי חַיִּים נִדְחִין:

If any of the sacrificial animals [of two types] that were intermingled while alive were sacrificed, they are acceptable, because living animals are never permanently disqualified.

בְּהֵמָה שֶׁנִּמְצֵאת מִירוּשָׁלַיִם וְעַד מִגְדַּל עֵדֶר וּכְמִדָּתָה לְכָל רוּחַ. אִם נְקֵבָה בַּת שְׁנָתָהּ הִיא כּוֹנְסָהּ לְכִפָּה עַד שֶׁתָּמוּת שֶׁמָּא חַטָּאת הִיא. הָיְתָה בַּת שְׁתַּיִם יְבִיאֶנָּה שְׁלָמִים וְיָבִיא עִמָּהּ לֶחֶם שֶׁמָּא תּוֹדָה הִיא. מָצָא זָכָר בֶּן שְׁתֵּי שָׁנִים אֵין לוֹ תַּקָּנָה. שֶׁמָּא אָשָׁם הוּא וַעֲדַיִן לֹא כִּפְּרוּ בְּעָלָיו. מָצָא זָכָר בֶּן שָׁנָה מַנִּיחוֹ עַד שֶׁיִּפּל בּוֹ מוּם. וּמֵבִיא שְׁתֵּי בְּהֵמוֹת תַּחְתָּיו וּמַתְנֶה וְאוֹמֵר אִם עוֹלָה הָיָה זֶה עוֹלָה תַּחְתָּיו וְאִם שְׁלָמִים הָיָה זֶה שְׁלָמִים תַּחְתָּיו. וּמַקְרִיב הָאֶחָד עוֹלָה וּנְסָכָיו מִשֶּׁל צִבּוּר. וְהָאַחֵר שְׁלָמִים עִם הַלֶּחֶם שֶׁמָּא תּוֹדָה הָיָה. וּמַה יַּעֲשֶׂה בָּזֶה הַנִּמְצָא יֵאָכֵל בְּמוּמוֹ שֶׁאֲפִלּוּ הָיָה בְּכוֹר אוֹ מַעֲשֵׂר בְּמוּמוֹ הוּא נֶאֱכָל. וְאִם פֶּסַח אַחַר זְמַנּוֹ הוּא הֲרֵי זֶה שְׁלָמִים וּבִזְמַנּוֹ הַכּל נִזְהָרִין בּוֹ. וְאִם תֹּאמַר שֶׁמָּא אֲשַׁם נָזִיר אוֹ אֲשַׁם מְצֹרָע הוּא. אֵינָן מְצוּיִין תָּמִיד. לְפִיכָךְ לֹא חָשׁוּ לָהֶן:

[The following rules apply with regard to] any animal found between Jerusalem and Migdal Eder or that radius to any other direction. If it is a female [that can be estimated to be] a year old, it is placed in a closed room to die, lest it be a sin-offering. If it [appears to be] two years old, it should be brought as a peace-offering and bread should be brought with it, lest it be a thanksgiving-offering.). The Lechem Mishneh, however, states that one could infer from Kiddushin 55b, that two offerings should be brought.If a male that [appears to be] two years old is found, there is no way of correcting the situation, for it is possible that it is a guilt-offering whose owner has not yet received atonement.If one found a male animal that is a year old, he should allow it to pasture until it becomes blemished, bring two animals in its stead and make a stipulation, stating: "If the [blemished animal] was a burnt-offering, this is designated as a burnt-offering in place of it. If it was a peace-offering, this is a peace-offering in place of it." He then offers the first as a burnt-offering. Its accompanying offerings should be brought from communal funds. 7:5 states that originally our Sages would obligate the person who found the animal to bring the accompanying offerings from his own resources. The financial burden, however, was apparently too great and the people would abandon the animals they found so that they would not be obligated in this manner. When the Sages realized this, they ordained that the accompanying offerings be brought by the community. The other should be brought as a peace-offering together with bread, lest it be a thanksgiving-offering.What should be done with the animal that was found? It should be eaten after it contracts a blemish. For even if it was a firstborn offering or a tithe offering, it could be eaten after it was blemished. If it was a Paschal sacrifice whose time had passed, it is considered as a peace-offering. And during the time the Paschal sacrifice [must be offered], everyone is careful regarding it. If one might ask: Maybe it is a guilt-offering of a nazirite or a person purified from tzara'at? These are not frequently found. Therefore [the Sages] showed no concern about them.

נִתְעָרְבוּ קָדָשִׁים בְּקָדָשִׁים אַחַר שֶׁנִּשְׁחֲטוּ יֵאָכְלוּ כֶּחָמוּר שֶׁבָּהֶן. נִתְעָרְבוּ בִּפְסוּלֵי הַמֻּקְדָּשִׁין אוֹ בְּחֻלִּין שֶׁנִּשְׁחֲטוּ בָּעֲזָרָה תְּעֻבַּר צוּרָתָן וְיֵצְאוּ לְבֵית הַשְּׂרֵפָה:

If sacrifices became intermingled with other sacrifices after the animals were slaughtered, they should be eaten according to the laws pertaining to the more severe category. If [such sacrifices] became intermingled with sacrificial animals that were disqualified or ordinary animals that were slaughtered in the Temple Courtyard, they should [be left] until their form is no longer recognizable 34b, et al), is interpreted (Rashi, Menachot 46b) as meaning "to be left overnight." For it is forbidden to burn sacrifices until they have been disqualified. and then be taken to the place where sacrifices are burnt.

אֵיבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְּאֵיבְרֵי עוֹלָה. מַנִּיחִין הַכּל עַד שֶׁיִּפָּסְדוּ וּתְעֻבַּר צוּרָתָן. וְשׂוֹרְפִין אוֹתָן בָּעֲזָרָה בְּמָקוֹם שֶׁשּׂוֹרְפִין פְּסוּלֵי הַמֻּקְדָּשִׁין:

When the limbs of a sin-offering become mixed with the limbs of a burnt-offering, the entire mixture should [be left] until their form is no longer recognizable. [Afterwards,] they should be burnt in the Temple Courtyard in the place where sacrificial animals that were disqualified are burnt. 7:3.

אֵיבָר שֶׁל בַּעֲלֵי מוּמִין שֶׁנִּתְעָרֵב בְּאֵיבְרֵי קָדָשִׁים אֲפִלּוּ אֵיבָר בְּאֶלֶף אֵיבָרִים. יֵצְאוּ הַכּל לְבֵית הַשְּׂרֵפָה. וַאֲפִלּוּ קָרְבוּ כֻּלָּן חוּץ מֵאֶחָד מִן הַתַּעֲרֹבֶת. הֲרֵי זֶה יִשָּׂרֵף בָּעֲזָרָה בְּמָקוֹם שֶׁשּׂוֹרְפִין פְּסוּלֵי הַמֻּקְדָּשִׁין:

When a limb from a blemished [sacrificial] animal becomes mixed with the limbs of sacrificial animals - even one in a thousand - they should all be taken to the place where sacrifices are burnt. Even if all the limbs [of the sacrifices] were offered except for one, it should be burnt in the Temple Courtyard in the place where sacrificial animals that were disqualified are burnt.

חֲתִיכוֹת קָדְשֵׁי קָדָשִׁים שֶׁנִּתְעָרְבוּ בַּחֲתִיכוֹת קָדָשִׁים קַלִּים. אוֹ הַנֶּאֱכָלִין לְיוֹם אֶחָד בְּנֶאֱכָלִין לִשְׁנֵי יָמִים. יֵאָכְלוּ כֶּחָמוּר שֶׁבָּהֶן:

When pieces [of meat] from sacrifices of the most sacred order become mixed with sacrifices of a lesser degree of holiness or those which are eaten for one day 8:3). become mixed with those eaten for two days, they should be eaten according to the prescriptions of the more severe of the two.

חֲתִיכָה שֶׁל חַטָּאת טְמֵאָה שֶׁנִּתְעָרְבָה בְּמֵאָה חֲתִיכוֹת שֶׁל חַטָּאת טְהוֹרָה. וְכֵן פְּרוּסָה שֶׁל לֶחֶם הַפָּנִים שֶׁנִּטְמָא שֶׁנִּתְעָרְבָה בְּמֵאָה פְּרוּסוֹת שֶׁל לֶחֶם הַפָּנִים הַטָּהוֹר. הֲרֵי זוֹ תַּעֲלֶה כְּמוֹ שֶׁבֵּאַרְנוּ בִּתְרוּמוֹת:

When a piece [of meat] from a sin-offering that has become impure becomes intermingled with 100 pieces of meat from a pure sin-offering or a slice of the showbread that has become impure becomes intermingled with 100 slices of the showbread that are pure, [the mixture] may be considered acceptable, 81b, we are forced to say that this is speaking about small pieces of meat that are not significant enough to be used to honor guests. If they are larger and significant, their presence in the mixture is never nullified. However, it is more likely that since the concept that significant pieces of meat are nullified is a Rabbinic safeguard, it was not applied in this instance (see Lechem Mishneh, Kessef Mishneh to the law from Hilchot Terumah cited in the following note). as we explained in [Hilchot] Terumot. 14:14.

אֲבָל חֲתִיכָה שֶׁל חַטָּאת שֶׁנִּתְעָרְבָה בְּמֵאָה חֲתִיכוֹת שֶׁל חֻלִּין. וְכֵן פְּרוּסָה שֶׁל לֶחֶם הַפָּנִים הַטָּהוֹר שֶׁנִּתְעָרְבָה בְּמֵאָה פְּרוּסוֹת שֶׁל חֻלִּין. הֲרֵי אֵלּוּ לֹא יַעֲלוּ אֶלָּא יֵאָכֵל הַכּל לַכֹּהֲנִים כְּכָל הַמְדֻמָּעוֹת:

If, however, a piece [of meat] from a sin-offering became mixed with 100 pieces of ordinary meat or a piece of the showbread which is pure becomes mixed with 100 pieces of ordinary bread, [the mixture] should not be considered as acceptable. Instead, the entire mixture should be eaten by priests, as is true with regard to any mixture of consecrated food and ordinary food. 15:13 where he states that when a piece of the showbread becomes intermingled with pieces of ordinary bread, the mixture is permitted if there is 101 times the amount of ordinary bread.In his gloss to Hilchot Ma'achalot Assurot, the Kessef Mishneh explains that here, the Rambam is speaking about pieces of the showbread that are ritually pure. Hence the entire mixture should be eaten by the priests. In Hilchot Ma'achalot Assurot, by contrast, we are speaking about pieces of the showbread that are impure. If the showbread was a significant part of the mixture, the entire mixture would have to be burnt. Since it is not significant, we considered its existence negated.(As evident from a comparison to that source, the laws governing sacrificial foods are more stringent than those applying to terumah.