Zevachim 84B

הכתוב ומיעט, מרבה אני את אלו שהיה פסולן בקדש, ומוציא אני את אלו שלא היה פסולן בקודש.

and subsequently the verse excluded, I say the following claim with regard to what to include and what to exclude: I will include those whose disqualification was in sanctity, i.e., in the course of Temple service, and rule that if they ascended they should not descend, and I will exclude these whose disqualification was not in sanctity, and rule that if they ascended they should descend.

ורבי יהודה מייתי לה מהכא: מפני מה אמרו לן בדם כשר –

And as for R' Yehuda, who disagrees with R' Shimon and does not deem it permitted for items whose disqualification occurred in sanctity to remain on the altar, yet agrees that those items listed in the beginning of the Mishnah, such as sacrificial portions left overnight, should not descend, he derives it from here, as it is taught in a baraita: For what reason did the rabbis say to us that in the case of blood left overnight it is fit, i.e., if blood of an offering had been left overnight and was then placed on the altar it is not removed?

שהרי לן כשר באימורין. לן באימורין כשר ⁠– שהרי לן כשר בבשר.

This is as the halakha is in the case of sacrificial portions, which if they are left overnight are fit. From where is it derived that in the case of sacrificial portions that are left overnight, they are fit? This is as the halakha is in the case of meat, which if it is left overnight is fit, because the meat of a peace offering may be eaten for two days and one night.

יוצא ⁠– שהיוצא כשר בבמה.

From where is it derived that if an offering that emerges from the Temple courtyard is then placed on the altar it is not removed? This is derived by comparison, since an offering that leaves its area is fit in the case of an offering brought on a private altar, as the entire notion of sacrifice on such an altar is that it may be performed anywhere.