Zevachim 7:6-8:1

Zevachim 7:6 Rabbi Meir says that if the kohein nipped a bird’s head (melikah) and it was found to be a treifa (unfit because of a perforation), it does not render one ritually unclean by swallowing; Rabbi Yehuda says that it does. Rabbi Meir argued that if slaughtering an animal whose carcass transmits impurity by contact or carrying renders its treifa ritually clean, then certainly the treifa of a bird, whose carcass does not transmit impurity by contact or carrying, must be rendered clean by slaughtering. And just as slaughtering renders it fit to eat and renders what was treifa ritually clean, the same is true of nipping the bird’s head: it renders it fit to eat and it renders what was treifa ritually clean. Rabbi Yosi said that it’s enough to infer that a non-sacrificial bird that is slaughtered for food is the same as a kosher animal in this regard but we can’t make that same assumption about melikah.

Zevachim 8:1 If a sacrifice got mixed up with sin offerings that must be left to die (because they are unfit), or with an ox that is to be stoned, it must die even if the condemned animal is one out of ten thousand. If they became mixed up with an ox by which a sin was committed – either killing a person with only one witness or only its owners as witnesses, or used for male or female bestiality, or designated for idolatry, or worshipped, or with wages from prostitution or the sale of a dog, or with crossbred animals

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or with a treifa (which has a congenital defect), or with an animal born by C-section – in all of these cases, the animal must be left to graze until it develops a blemish, at which point it can be sold. One must bring a sin offering of the same kind of animals for the value of the best of them. If a sacrifice got mixed up with unblemished non-sacrificial animals (chulin), the chulin animals must be sold to people who need those kind of animals for sacrifices.