Zevachim 7:4: [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?

עולת העוף שעשאה למטה, כמעשה חטאת לשם חטאת - רבי אליעזר אומר: מועלין בה. רבי יהושע אומר: אין מועלין בה. אמר רבי אליעזר: מה אם חטאת שאין מועלין בה לשמה, כששנה את שמה, מועלין בה, עולה שמועלין בה לשמה, כששנה את שמה, אינו דין שימעלו בה? אמר לו רבי יהושע: לא, אם אמרת בחטאת ששנה את שמה לשם עולה, שכן שנה את שמה לדבר שיש בו מעילה, תאמר בעולה ששנה את שמה לשם חטאת, שכן שנה את שמה לדבר שאין בו מעילה? אמר לו רבי אליעזר: והרי קדשי קדשים ששחטן בדרום, ושחטן לשם קדשים קלים יוכיחו, שכן שנה את שמן לדבר שאין בו מעילה, ומועלין בהן; אף אתה אל תתמה על העולה, שאף על פי ששנה את שמה לדבר שאין בו מעילה, שימעלו בה. אמר לו רבי יהושע: לא, אם אמרת בקדשי קדשים ששחטן בדרום, ושחטן לשם קדשים קלים, שכן שנה את שמן בדבר שיש בו אסור והתר, תאמר בעולה ששנה את שמה בדבר שכלו התר?

Zevachim 7:5: If one ֹpierced [the neck of a bird] with his left hand, or [did it] at night, [or] if he slaughtered non-consecrated animals inside the Temple courtyard, [or] consecrated animals outside the Temple courtyard - these do not render a person impure through swallowing [as is the case with the ingestion of impure kosher birds]. If one severed [the head] with a knife, [or] if one pierced [the neck] of a non-consecrated [bird] inside the Temple courtyard, [or that of] a consecrated [bird] outside the Temple courtyard, [or the necks of] turtle-doves that are not yet old enough [to be sacrificed, or those of] pigeons that are too old [to be sacrificed, or that of a bird] whose wing has dried out, or who has a blind eye, or whose leg was cut off - these render a person impure through swallowing. This is the general rule: Anything that was made invalid inside the Temple courtyard does not render a person impure through swallowing. If it was not made invalid inside the Temple courtyard [but outside], it does render a person impure through swallowing. [In all cases where] ineligible people pierce [birds' necks], their piercings are invalid, but [the birds] do not render a person impure through swallowing.

מלק בשמאלו, או בלילה, שחט חלין בפנים, וקדשים בחוץ - אינן מטמאין בבית הבליעה. מלק בסכין, מלק חלין בפנים, וקדשים בחוץ, תורין שלא הגיע זמנן, ובני יונה שעבר זמנן, שיבש גפה, ושנסמית עינה, ושנקטעה רגלה - מטמא בבית הבליעה. זה הכלל: כל שהיה פסולה בקדש , אינה מטמאה בבית הבליעה. לא היה פסולה בקדש, מטמא בבית הבליעה. וכל הפסולים שמלקו, מליקתן פסולה, ואינן מטמאות בבית הבליעה.