Parah Chapter 4

(1) A chatat heifer that was slaughtered not for its sake [i.e. without the intention that it be for the ritual of the red heifer], [or if the blood] was collected and sprinkled not for its sake, or [if any of these parts of the service were performed] for its sake [initially] and not for its sake [afterwards], or not for its sake [initially] and for its sake [afterwards]--it is invalid [in all of these cases]. Rabbi Eliezer validates it. And if [it was performed by a priest] with unwashed hands and feet, it is invalid. Rabbi Eliezer validates it. And if it was not [performed by] the high priest, it is invalid. Rabbi Yehuda validates it. And if he was lacking garments [i.e. he wasn't wearing all the mandated priestly garments], it is invalid. And it was performed in the white garments [used also for parts of the Yom Kippur service].

(2) If it was burnt outside its pit [region designated for burning], or in two pits, or if two were burnt in one pit, it is invalid. If it was sprinkled but not directed towards the opening [of the temple], it is invalid. If the sixth [sprinkling] was used to [also] perform the seventh sprinkling, [even] if he went back [and dipped] and sprinkled a seventh, it is invalid. If the seventh [sprinkling] was used to [also] perform the eighth, if he went back [and dipped] and sprinkled an eighth, it is valid.

(3) If it was burned without wood, or with any wood, even with straw or twigs, it is valid. If it was skinned and cut up, it is valid. If it was killed with intention to eat from its flesh or to drink from its blood, it is valid. Rabbi Eliezer says: Thoughts do not invalidate with a [red] heifer.

(4) Anyone involved with the heifer from its start to its end [from when it slaughtered to the collecting of the ashes], his clothing becomes impure and he invalidates her [the heifer] with [any other] work [he engages in during the ritual]. If an invalidation occurs with her slaughter, the clothing does not become impure. If it occurs with the sprinkling, the clothing of anyone involved with it before the invalidation becomes impure, and the clothing of those involved with it after the invalidation does not become impure. We find that the stringency provides a leniency [in that a stringency which invalidates acts as a leniency with respect to whether the clothing is made impure]. There is always me'ilah with it [me'ilah is the transgression of benefitting from sanctified property, see tracate Me'ilah for details], and one may add wood [to the pyre while its being burnt], and it [the ritual] is performed during the day and by a priest. [Other] work [done by the priest at the same time] invalidates it, until it is made into ashes. And [other] work [done at the same time] invalidates the water [which the ashes are mixed into] until the ashes are poured in.