the meal offering of priests, from which no handful of flour is removed and which is burned in its entirety (see Leviticus 6:16); the meal offering of the anointed priest, which is sacrificed by the High Priest each day, half in the morning and half in the evening; the blood, which permits all the offerings; and the libations that are brought by themselves as a separate offering and do not accompany an animal offering; this is the statement of Rabbi Meir. And the Rabbis say: The same halakha applies even with regard to libations that are brought with an animal offering.

With regard to the log of oil that accompanies the guilt offering of a recovered leper, Rabbi Shimon says: One is not liable for consuming it due to violation of the prohibition of piggul, because it is not permitted by any other item. And Rabbi Meir says: One is liable for consuming it due to violation of the prohibition of piggul, as the blood of the guilt offering of the leper permits its use, as only after the blood’s sacrifice is the oil sprinkled and given to the priests. And the principle is: With regard to any item that has permitting factors, either for consumption by a person or for burning on the altar, one is liable for eating it due to violation of the prohibition of piggul.

The mishna elaborates: The burnt offering, its blood permits its flesh to be burned on the altar and its hide to be used by the priests. The bird burnt offering, its blood permits its flesh and its skin to be burned on the altar. The bird sin offering, its blood permits its meat for consumption by the priests. Bulls that are burned, e.g., the bull for an unwitting communal sin, and goats that are burned, e.g., the goats sacrificed for an unwitting communal sin of idol worship, their blood permits their sacrificial portions to be sacrificed on the altar.

Rabbi Shimon says: Those bulls and goats are not subject to piggul because their blood is presented in the Sanctuary, and in the case of any offering whose blood is not presented on the external altar like that of a peace offering, with regard to which the halakha of piggul was stated in the Torah, one is not liable for eating it due to violation of the prohibition of piggul.

GEMARA: Ulla says: With regard to a handful of a meal offering that is piggul that was offered up on the altar, its piggul status has left it. His reasoning is as follows: If this handful brings other items to a status of piggul, with regard to itself is it not all the more so? The Gemara asks: What is Ulla saying? This consideration does not explain why the status of piggul should leave the handful. The Gemara answers that this is what he is saying: If the handful is not accepted, i.e., if its sacrifice is disqualified, how can it bring other items to a status of piggul? A meal offering is considered piggul only if its handful is properly sacrificed.

The Gemara asks: What is Ulla teaching us? If he is teaching us that one is not liable for eating the handful due to violation of the prohibition of piggul, we learn this in the mishna: These are the items for which one is not liable due to piggul: The handful, the incense, the frankincense, the meal offering of priests, the meal offering of the anointed priest, the meal offering brought with the libations that accompany animal offerings, and the blood. If so, one is not liable for eating the handful even if it was not offered up on the altar.

Rather, Ulla is teaching that if items with piggul status ascended the altar, they shall not descend. But this too, we learn in a mishna (84a): With regard to sacrificial flesh that is left overnight, or that emerges from the Temple courtyard, or that is ritually impure, or an offering that was slaughtered with the intention of eating the meat beyond its designated time or outside its designated area, thereby acquiring the status of piggul, if any one of these ascended the altar they shall not descend.

Rather, Ulla is teaching that if items with piggul status descended from the altar after having been brought up there, they ascend once again. But we also learn in that same mishna (84b) that this is not so: Just as if they ascended the altar, they shall not descend, so too, if they descended from the altar they shall not ascend. The Gemara answers: No, Ulla’s ruling is necessary in a case where the fire has already taken hold of it, i.e., the handful began to burn before it came down from the altar. Ulla teaches that in such a case the priests should return the handful to the altar, as its piggul status has already left it.

The Gemara raises a difficulty: But this halakha too, Ulla already said it on another occasion. As Ulla says: The mishna taught that items that descended from the altar shall not ascend again only where the fire has not taken hold of them, but where the fire has already taken hold of them, they shall ascend. The Gemara explains: Even so, there is a novelty in Ulla’s ruling: Lest you say that this matter applies only