זבחים ז׳Zevachim 7

Mishnah 3ג׳

וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת:

None of these [cases listed above] render one impure through swallowing [as is the case with the ingestion of impure kosher birds], but they are subject to Me'ilah [misuse of consecrated property], with the exception of the Chattat of a bird [whose blood was] applied below [the altar's midpoint], following the procedure of a Chattat and for the sake of a Chattat.

Mishnah 4ד׳

עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר:

[Regarding] the Olah of a bird whose blood was applied below [the altar's midpoint], following the procedure of aChattat and for the sake of a Chattat - Rabbi Eliezer says it is subject to Me'ilah. Rabbi Yehoshua says it is not subject to Me'ilah. Rabbi Eliezer said: If a Chattat which does not subject one to Me'ilah [when performed] for its own sake, [yet] does subject one to Me'ilah if [performed] for the sake of something else, is it not logical that an Olah which does subject one to Me'ilah [when performed] for its own sake, should [certainly make one] subject to Me'ilah [when performed] for the sake of something else? Rabbi Yehoshua said to him: No, you refer to a Chattat which was [performed] for the sake of an Olah [and is subject to Me'ilah] because he changed its objective to something which is subject to Me'ilah; will you say [the same] for an Olah where he changed his objective to a Chattat [considering] he has changed the objective to something not subject to Me'ilah? Rabbi Eliezer said to him: Consider,Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered on the south [side of the altar and] that were slaughtered for the sake of sacrifices of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] - these prove the point, because he changed their objective to something that is not subject to Me'ilah and yet one is subject to Me'ilah over them. Thus you should not be surprised [with regard to] a Chattat [where] even though one has changed its objective to something that does not make one subject to Me'ilah, one can still be subject to Me'ilah [over it]. Rabbi Yehoshua said to him: No, you refer to Kodshai Kodashim that were slaughtered on the south [side of the altar] and were slaughtered for the sake of Kodashim Kalim, and that he changed their objective to something that comprises both forbidden and permitted things; would you say the same thing regarding a Olah whose objective was changed to something that is entirely permitted?