Tosefta para sa Levitico 6:10

Rabbi Yehoshua says, all sacrifices that were sacrificed not for their own sake are valid -- only that they do not count toward fulfilling their owners’ obligation -- except for the Pesach-offering and the sin-offering (Zev. 1:1).^*In other words, the Pesach-offering and sin-offering not only do not fulfill their owner's obligation if offered with the improper intention, but also the offerings themselves are disqualified. The Pesach offering [is not valid if is offered] in its proper time [but with an improper intention], and the sin-offering [is disqualified if it is offered with an improper intention] at any time. Rabbi Eliezer says, even the guilt-offering. The Pesach offering in its proper time, and the sin-offering and the guilt-offering at any time. Said Rabbi Eliezer: "A sin-offering is brought on account of a sin, and a guilt-offering is brought on account of guilt. Just as a sin-offering offered not for its own sake is disqualified, so too a guilt-offering offered not for its own sake is disqualified." Rabbi Yehoshua said to him, "No. If you hold that regarding a sin-offering, that since its blood is applied above (i.e., on the corners of the Altar), thus if it was slaughtered not for its own sake it is disqualified, must you not hold that regarding a guilt-offering, whose blood is applied below (i.e., below the red line on the Altar), that if it was slaughtered not for its own sake, it is valid?" [^*The printed text is defective at this point, as it truncates Rabbi Eliezer's response. The following bracketed text follows Zuckermandel.Rabbi Eliezer said to him, "The Pesach-offering will prove it, for its blood is applied below, but if it is offered not for its own sake, it is disqualified. Thus, I too can cite a proof that] even a guilt-offering whose blood was applied below, if it was slaughtered not for its own sake, it is disqualified." Rabbi Yehoshua said to him, "No. If you hold thus regarding a Pesach-offering that has a fixed time, that if it was slaughtered not for its own sake, it is disqualified, must you not hold that regarding a guilt-offering that has no fixed time, that if it was slaughtered not for its own sake, it is valid?" And Rabbi Eliezer said to him, "A sin-offering will prove it, for it has no fixed time, and if it was slaughtered not for its own sake, it is disqualified. [Thus, as to] a guilt-offering as well, which has no fixed time, if it is slaughtered not for its own sake, it would be disqualified." Said Rabbi Yehoshua, "We are going around in circles^*חזרנו חלילה (Zuckermandel)." Rabbi Eliezer came back and said, "[The verse says,] 'Like the sin-offering and like the guilt-offering' (Lev. 6:10). Just as a sin-offering is disqualified if it is not for its own sake, so too a guilt offering is disqualified if it is not for its own sake." Rabbi Yehoshua said to him, "Regarding a sin-offering, it is says, 'And it is to be slaughtered as a sin-offering' (Lev. 4:33), so that its slaughter should be for the sake of a sin-offering. Regarding a Pesach-offering, it says, 'It is a Passover sacrifice to God' (Ex. 12:27), [^*the printed text is again defective, and the bracketed portion follows Zuckermandelso that it should be a sacrifice for the sake of Passover. But regarding a guilt-offering] it only says 'It is a guilt-offering' when the fats are burned on the Altar (Lev. 7:5); but as to [the guilt-offering] itself, even if he did not burn the fats [at all], it is [nonetheless] valid."

A Kohen who takes upon himself all the ritual obligations of the priesthood, except for one thing, we do not accept him. A Levite who takes upon himself all the Levitical obligations except for one thing, we do not accept him, as it is written (Lev. 7:33), "he who offers the blood of the peace-offering, and the fat [of the peace-offering] from among the sons of Aaron shall get the right thigh as his portion." [With reference to Kohanim (following Steinsaltz to Hul. 132b:15 to Hul. 133a:2)], I have only derived [that a Kohen does not share in the priestly gifts] only [if he does not believe in the validity of] sprinkling blood and burning of fats [on the altar]. How do we know [that they are also obligated in the rites of] the pouring [of oil onto the minchah-offering], the mixing [the ingredients together], the waving and bringing [the meal offering to the corner of the altar], the removing the handful and burning [on the altar], cutting [the neck of bird-sacrifices], receiving and sprinkling [the blood], the Sotah ceremony, the breaking the red heifer's [neck], and purifying the metzora [= leper], and the lifting the hands [to bless the people] inside and outside [the Temple]? As the Torah teaches (Lev. 7:33) "[among the] sons of Aaron," that is [to say] "all the rites" that are incumbent upon the sons of Aaron. Said Rabbi Shimon, you might think [lit. "it can be"] we don't prohibit them except from partaking in the priestly gifts within the Temple; how do we know [we also prohibit them partaking in priestly gifts given] in the countryside^*see Y. Chal. IV.4.17? As the Torah teaches (Deut. 18:4), "You shall also give him the first fruits of your new grain [and wine and oil, and the first shearing of your sheep]." Because [as it says, Deut. 18:5], "For the LORD your God has chosen him [etc.]"; thus, everyone who takes upon himself the service, he receives the gifts. All those who do not take upon themselves the service, he does not receive the gifts. During the time that the Kohanim do the will [of their Father in heaven (see GR"A)], what it says about them (Lev. 6:10), "I have given it as their portion from My offerings by fire." What is theirs, they take, and they do not take what is mine. And during the time that they do not do His will, what is said about them (Mal. 1:10), "If only you would lock My doors[, and not kindle fire on My altar to no purpose! I take no pleasure in you—said the LORD of Hosts—and I will accept no offering from you.]"