she must bring another five birds [to be sacrificed] above, [if she had vowed] of one species; if of two, she must bring six. (1) If she gave them to the priest, but does not know what she gave; and the priest went and offered them, but he does not know how he offered them, she now requires four birds on account of her vow and two on account of her statutory obligation, and one sin-offering. Ben ‘Azzai said: Two sin-offerings. R. Joshua observed: This is the case where they [the Sages] said: When it is alive it has one voice, and when it is dead, it has seven voices! (2) — Granted that R. Joshua ruled thus in respect of liberating it from trespass, did he rule thus in respect of converting it into an obligatory offering? (3) MISHNAH. [IN REGARD TO] ALL UNFIT PERSONS WHO PERFORMED MELIKAH, THE MELIKAH IS INVALID, AND THEY [THE SACRIFICES] DO NOT DEFILE IN THE GULLET. (4) IF HE [THE PRIEST] NIPPED [THEM] WITH HIS LEFT [HAND] OR AT NIGHT; IF HE SLAUGHTERED HULLIN WITHIN (5) OR A SACRIFICE WITHOUT [THE TEMPLE COURT]. THEY DO NOT DEFILE IN THE GULLET. (6) IF HE NIPPED WITH A KNIFE; OR IF HE NIPPED HULLIN WITHIN [OR] SACRIFICES WITHOUT;

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(1). ↑ If she vowed to bring the additional offerings at the same time as her statutory obligation, and then brought two pairs of birds to the priest, who offered them as above, she owes another five or six, as stated. For her vow made her liable to three burnt-offerings together, had she remembered what she had vowed. As she did not remember, she required five burnt-offerings in the first place, one for her statutory obligation, and four consisting of a pair of pigeons and a pair of turtle-doves, since she did not know which she owed. Now, what she has already brought does not count, for she does not know these were the birds which she had vowed. Nor can she simply bring another four on account of the vow, since these must be sacrificed at the same time as the statutory offering. Hence she must now bring five, one for the statutory offering and four on account of the vow, whilst the first which was sacrificed as her statutory obligation will count as a votive offering. If, however, she had vowed them of two species, she does not know which species she owes. Therefore she must bring six: viz., two turtle-doves and two pigeons on account of the doubt of what she had specified, and one turtle-dove and one pigeon. because the former had to be offered at the same time as her statutory obligation.
(2). ↑ If she gave the birds to the priest but does not know whether they were turtle-doves or pigeons, or a pair of each, and she does not know how the priest sacrificed them, whether all above or all below or half above and half below, perhaps she did not even fulfill her statutory obligation. For he may have sacrificed all above, so that she lacks a sin-offering; or all below, and she lacks a burntoffering. She must then bring four birds for her vow, since she does not remember which of the two species she specified, and two for her statutory burnt-offering, viz., a turtle-dove and a pigeon, as possibly the first were all offered below, as sinofferings, and now she requires a burnt-offering of the same species. Or perhaps the first were offered half above and half below, and she has fulfilled her obligation with the first pair offered. But as she had vowed to bring a burnt-offering at the same time and of the same species as the statutory burnt-offering, she must now bring a turtle-dove and a pigeon to cover this doubt. In addition, she must bring one sin-offering of whichever species she wishes, for perhaps the first were all offered below, and this will combine with the bird she brought as her burnt-offering. Though she has already brought the latter, yet the sin-offering need not be of the same species as the first, according to the Rabbis who disagree with Ben ‘Azzai, for they hold that it all depends on the sinoffering. Therefore, since she must bring two burnt-offerings, as explained, that of the same species as the sin-offering combines with it. But Ben ‘Azzai holds that it all depends on the first, i.e., a sin-offering must be brought of the same species as the first burnt-offering which was correctly offered for her statutory obligation. Now, perhaps all the first were offered above, in which case she has fulfilled this obligation, and so she must bring a sin-offering of the same species. As, however, she does not know which species this was, she must bring two sin-offerings, one of each. R. Joshua observes that this is similar to what the Rabbis said about a ram, that when it is alive it has one voice only, but when it is dead it has seven: i.e., the two horns are used for two trumpets (buglehorns); out of the two legs two reed-pipes (flutes) are made; the skin is used for tabrets; the entrails for a lyre, and the guts for harps. In a similar way here too, when she vowed and did not know what she had specified, she merely required four birds and two for her statutory obligation. Whereas now that she has already brought four, she still needs another eight, four on account of her vow and four on account of her obligation; v. Kin. III, 6. — Since R. Joshua makes this comment, you may infer that he accepts these laws; hence the difficulty of 67b.
(3). ↑ Surely not! This is the answer to the difficulty: The burnt-offering is transmuted only in so far that it no longer involves trespass, but the deviation in its rites cannot turn it into a sinoffering to acquit its owner of his obligation for same.
(4). ↑ v. p. 257. n. 1. Although the melikah is invalid, it frees the birds from uncleanness. The reason is because they became unfit in the sanctuary, and the melikah is effective in that if they are taken up on to the altar, they are not removed. Therefore the birds are not regarded as nebelah.
(5). ↑ A bird of hullin, with ritual shechitah.
(6). ↑ Although there must be no shechitah (of birds of hullin) within, or of consecrated birds anywhere at all, yet these do not defile.