it does descend. (1) With regard to a mealoffering which accompanies a sacrifice, in the view of R. Gamaliel and R. Joshua it does not descend, (2) while in the view of all [the others] it does descend. Libations which come by themselves, (3) in the view of all of them, descend, but in the view of R. Gamaliel and R. Simeon they do not descend. Libations which come together with a sacrifice, in the view of all of them, descend, and only in the view of R. Gamaliel do they not descend. That is obvious? (4) — He needs [to state this on account of] a meal-offering which comes by itself, (5) and in accordance with Raba. For Raba said: A man can vow a meal-offering of libations every day. (6) Then let [Resh Lakish] inform us [this law], as Raba? (7) — He needs [to state the law about] libations which come with a sacrifice, where he offers them [the libations] on the morrow or on some other day. (8) I might argue, Since a master said: And the meal-offerings thereof and their drinkofferings (9) [can be brought] at night; ‘the meal-offerings thereof and their drinkofferings’ [can be brought] on the morrow, (10) they are as drink-offerings [libations] which are brought by themselves, and R. Simeon admits that they do not descend. Hence he [Resh Lakish] informs us [that it is not so]. MISHNAH. THE FOLLOWING DO NOT DESCEND ONCE THEY ASCENDED: [FLESH] THAT IS KEPT OVERNIGHT, OR THAT GOES OUT [OF ITS PERMITTED BOUNDARIES], OR WHICH IS UNCLEAN, OR WHICH WAS SLAUGHTERED [WITH THE INTENTION OF CONSUMING SAME] AFTER TIME OR WITHOUT BOUNDS; OR IF UNFIT [PERSONS] RECEIVED AND SPRINKLED ITS BLOOD. R. JUDAH SAID: THAT WHICH WAS SLAUGHTERED AT NIGHT OR WHOSE BLOOD WAS SPILT OR WHOSE BLOOD PASSED WITHOUT THE HANGINGS, (11) IF IT ASCENDED, MUST DESCEND. R. SIMEON SAID: IT DOES NOT DESCEND; BECAUSE R. SIMEON MAINTAINED: IF ITS DISQUALIFICATION AROSE IN THE SANCTUARY, THE SANCTUARY (12) RECEIVES IT; IF ITS DISQUALIFICATION DID NOT ARISE IN THE SANCTUARY, THE SANCTUARY DOES NOT RECEIVE IT. THE DISQUALIFICATION OF THE FOLLOWING DID NOT ARISE IN THE SANCTUARY: A ROBA’ AND NIRBA’, ONE SET ASIDE [FOR AN IDOLATROUS SACRIFICE]; AN ANIMAL WORSHIPPED [IDOLATROUSLY]; [A HARLOT'S] HIRE; [A DOG'S] EXCHANGE; KIL'AYIM; TEREFAH; AN ANIMAL CALVED THROUGH THE CAESAREAN SECTION; AND BLEMISHED ANIMALS. (13) R. AKIBA DECLARED BLEMISHED ANIMALS FIT. (14) R.HANINA THE SEGAN (15) OF THE PRIESTS SAID: MY FATHER USED TO REPULSE BLEMISHED ANIMALS FROM OFF THE ALTAR. JUST AS THEY DO NOT DESCEND ONCE THEY ASCENDED, SO THEY DO NOT ASCEND IF THEY HAD DESCENDED. AND ALL OF THESE, IF THEY ASCENDED TO THE TOP OF THE ALTAR WHILST ALIVE, MUST DESCEND. IF A BURNT OFFERING WENT UP ALIVE TO THE TOP OF THE ALTAR, IT MUST DESCEND. IF ONE SLAUGHTERED IT ON THE TOP OF THE ALTAR, HE MUST FLAY IT AND DISMEMBER IT WHERE IT LIES. (16) GEMARA. It was taught, R. Judah said: [This is the law of the burnt-offering:] it is that which goeth up [on its firewood upon the altar all night unto the morning]: (17) here you have three limitations. It excludes [an animal] slaughtered at night; [an animal] whose blood was spilt; and [an animal] whose blood passed out beyond the hangings: if any one of these ascended [the altar], it must descend. R. Simeon said: ‘Burnt-offering’: I only know this of a fit burnt-offering; whence do I know to include one which was slaughtered at night, or whose blood was spilt, or whose blood passed without the hangings, or [the flesh of] which spent the night [away from the altar], or went out, or the unclean, or which was slaughtered [with the intention of burning its flesh] after time or without bounds; or whose blood was received and sprinkled by unfit [persons]; or whose blood was applied below [the scarlet line] when it should be applied above, or above when it should be applied below; or without when it should be applied within, or within when it should be applied without; or a Passover-offering or a sinoffering which one slaughtered for a different purpose: whence do we know [to include all these]? From the phrase, ‘the law of the burnt-offering’, which intimates one law for all burnt-offerings [viz.,] that if they ascended, they do not descend. You might think that I also include a roba’ and a nirba’, one set aside [for an idolatrous sacrifice], or worshipped; a [harlot's] hire or the price [of a dog], or a hybrid, or a Terefah or an animal calved through the caesarean section. Scripture, however, states: ‘it is that.’ And why do you include the former and exclude the latter? Since Scripture includes

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(1). ↑ As stated above.
(2). ↑ Since ‘upon its firewood’ and ‘on the altar’ are applicable to it.
(3). ↑ E.g., if one vows wine without a sacrifice.
(4). ↑ All this directly follows from their views stated above.
(5). ↑ I.e., to teach that a meal-offering can be brought alone.
(6). ↑ I.e., even without a sacrifice, which naturally would not be vowed so frequently.
(7). ↑ Explicitly, and not overlay it with all the other rulings.
(8). ↑ Not at the same time as the animal sacrifice.
(9). ↑ Num. XXIX, 6 et passim. ‘Their’ refers to the animal sacrifices.
(10). ↑ V. supra 8a.
(11). ↑ I.e., outside the Temple court.
(12). ↑ Here the altar.
(13). ↑ Cf. supra 71a and b.
(14). ↑ If they ascend, they do not descend.
(15). ↑ Chief of the priests and deputy High Priest; v. Sanh. (Sonc. ed.) p. 97, n. 1.
(16). ↑ Lit., ‘in its place’.
(17). ↑ Lev. VI, 2.