The Gemara asks: And shall we stand and do something for the priests through which they shall come to encounter a stumbling block? Were these innards to remain unwashed, no priest would mistakenly sacrifice them upon the altar. The Gemara answers: Even so, rinsing disqualified innards is preferable, so that the sanctified offerings of Heaven shall not be lying as a carcass.

With regard to the matter discussed by Ulla (85a), Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan raises a dilemma: In the case of sacrificial portions of offerings of lesser sanctity that one offered up before the sprinkling of their blood, which is the act which sanctifies such portions for the altar, shall they descend or shall they not descend?

Rabbi Ami said to Rabbi Yoḥanan: Instead of raising the dilemma of whether or not such portions shall descend, you should raise the dilemma of whether their ascension upon the altar sanctifies them with regard to the halakhot of misuse of consecrated property. Rabbi Yoḥanan said to him: With regard to the misuse of consecrated property I do not raise the dilemma, as certainly the rite of sprinkling and not their ascension to the altar determines their status with regard to the misuse of consecrated property. When Rabbi Yoḥanan raised the dilemma it was with regard to their descent from the altar. And Rabbi Yoḥanan resolved his dilemma and ruled: If they ascended they shall not descend, and they are not subject to the prohibition of misuse of consecrated property.

Rav Naḥman bar Yitzḥak teaches the discussion in this manner: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan raises a dilemma: In the case of sacrificial portions of offerings of lesser sanctity that one offered up on the altar before the sprinkling of their blood, are they subject to the halakhot of misuse or not? Rabbi Ami said to him: And you should raise the dilemma with regard to their descent from upon the altar. Rabbi Yoḥanan said to him: With regard to their descent I do not raise the dilemma, because after these sacrificial portions ascend the altar they become the bread of the altar and shall not descend. When I raise the dilemma it is with regard to the misuse of consecrated property. And Rabbi Yoḥanan resolved his dilemma in this manner: They shall not descend, and they are not subject to the prohibition of misuse of consecrated property.

§ The mishna teaches: And these are the offerings whose disqualification did not occur in sanctity: An animal that copulated with a person, or an animal that was the object of bestiality…or blemished animals. Such offerings shall descend from the altar if they ascended. Rabbi Akiva deems blemished animals fit in the sense that if they ascended upon the altar they shall not descend.

Rabbi Yoḥanan says: Rabbi Akiva deemed fit only those animals with small blemishes, such as on the cornea of the eye, as such blemishes are fit with regard to bird offerings ab initio. And this is the halakha only when their consecration preceded their blemish, since such an animal was fit for the altar at the time of its consecration. But if their blemish preceded their consecration, they shall descend, as they were never fit for the altar. And Rabbi Akiva concedes with regard to a female burnt offering that it shall descend from the altar. Since only a male animal may be used for a burnt offering, it is like a case where the animal’s blemish preceded its consecration.

The Gemara presents a discussion in which the opinion of Rabbi Akiva is cited: Rabbi Yirmeya raises the dilemma: Is the disqualification of an animal that was the object of bestiality applicable with regard to birds, or is there no disqualification of an animal that was the object of bestiality with regard to birds? Did the verse say: “When any man of you brings an offering to the Lord, you shall bring your offering of the animals” (Leviticus 1:2), where the term “of” serves to exclude from being brought as offerings both an animal that copulated with a person and an animal that was the object of bestiality, in order to equate the two?

If so, then derive from it that anywhere that there is a disqualification of an animal that copulated with a person there is a disqualification of an animal that was the object of bestiality, and anywhere that there is no disqualification of an animal that copulated with a person there is no disqualification of an animal that was the object of bestiality. Consequently, since birds cannot be the active party in an act of bestiality, the disqualification of an animal that was the object of bestiality is also inapplicable to birds. Or perhaps the disqualification of an animal that was the object of bestiality does apply with regard to birds, as nevertheless a sin was committed with it?

Rabba said: Come and hear a proof from the mishna: Rabbi Akiva deems blemished animals fit when the blemish is on the cornea, since such blemishes are fit with regard to bird offerings ab initio. And if it is so that a bird that was the object of bestiality is fit as an offering, then let us also deem fit an animal that was the object of bestiality, since such an offering is fit with regard to birds. From the fact that such animals are not deemed fit, conclude from the mishna that the disqualification of an animal that was the object of bestiality applies to birds as well.

Rav Naḥman bar Yitzḥak said: We learn in the baraita as well: A bird that was the object of bestiality, or that was set aside for idol worship, or that was worshipped as a deity, or that was given as payment to a prostitute or as the price of a dog, or that was a tumtum or a hermaphrodite, in all of those cases, if its nape was pinched, it renders the garments of one who swallows an olive-bulk from the carcass ritually impure when it is in the throat, as is the halakha with regard to all unslaughtered carcasses of birds. Since the baraita lists a bird that was the object of bestiality among those disqualified offerings, conclude from the baraita that such a bird is in fact disqualified.

§ The mishna teaches: Rabbi Ḥanina, the deputy High Priest, says: My father would reject blemished animals from upon the altar. The Gemara asks: What is Rabbi Ḥanina teaching us? The first tanna already stated that blemished animals shall descend. The Gemara answers: If you wish, say that Rabbi Ḥanina teaches us an incident, to express that this halakha was not only stated theoretically but applied practically as well. And if you wish, say instead: What is the meaning of the term: Would reject? It means that he would remove blemished animals from the altar in a backhanded manner, i.e., privately rather than publicly, so as not to disgrace the honor of the altar.

§ The mishna teaches with regard to those disqualified offerings that shall not descend from the altar if they ascended it: Just as if it ascended it does not descend, so too, if it descended it does not then ascend. Ulla says: The Sages taught this halakha only in a case where the fire has not yet taken hold of these offerings. But if the fire has taken hold of these offerings, then even if they descended from the altar they shall ascend.

Rav Mari teaches that the statement of Ulla is referring to the first clause, i.e., to this mishna. Rav Ḥanina of Sura teaches that Ulla is referring to the latter clause, i.e., to the next mishna, which states: The bones, and the tendons, and the horns, and the hooves of a burnt offering; when they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering. If they separated from the flesh of the offering they shall not ascend. With regard to this Ulla says: The Sages taught that if they separated from the flesh they shall not ascend only in a case where the fire has not yet taken hold of them. But if the fire has taken hold of them, then even if they separated from the flesh of the offering they shall ascend.

The Gemara elaborates: According to the one who teaches Ulla’s statement, i.e., if the fire has taken hold of them they still ascend the altar, as referring to the latter clause, which discusses items that are not burned on the altar, all the more so will Ulla’s statement apply to the first clause, which discusses items that are burned on the altar but were disqualified. And according to the one who teaches Ulla’s statement as referring to the first clause, it applies only to those items that were to be burned on the altar but were disqualified. But with regard to the latter clause it does not apply, since the bones, tendons, and other items mentioned there are not subject to burning at all.

MISHNA: And these are the items that if they ascended upon the altar they descend, because they are completely unfit for the altar: The meat of offerings of the most sacred order, i.e., a guilt offering and a sin offering, the meat of which is eaten by priests; and the meat of offerings of lesser sanctity, which is eaten by the owners; and the surplus of the omer meal offering brought on the second day of Passover after the handful was removed and burned on the altar; and the two loaves meal offering brought on the festival of Shavuot; and the shewbread; and the remainder of the meal offerings after the handful was removed, which are all eaten by the priests; and the incense that ascended upon the external altar and not the golden altar where it should be burned.

With regard to the wool that is on the heads of the sheep brought as burnt offerings, and the hair that is in the beard of goats that were sacrificed, and the bones, and the tendons, and the horns, and the hooves: When they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering, as it is stated: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). If they separated from the flesh of the offering they shall not ascend, as it is stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), and nothing else.

GEMARA: The Sages taught in a baraita: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). The term “the whole” serves to include the bones and the tendons and the horns and the hooves among those items that are sacrificed on the altar. One might have thought that even if they separated from the flesh of the burnt offering they are sacrificed upon the altar. Therefore, the verse states: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), indicating that only those items and anything attached to them are sacrificed upon the altar.

If one derives the halakha with regard to bones and tendons from the phrase “the flesh and the blood,”