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Mishnah Temurah 2:3: [Original] holy [sacrifices] are more stringent [in some ways] than a substitute, and a substitute is [more stringent] than [original] holy [sacrifices] , as [original] holy [sacrifices] can make a substitute, yet a substitute cannot make a substitute. The public and partners can dedicate an animal, but they cannot substitute, and [one can] dedicate limbs and fetuses, but one cannot substitute [for them]. A substitute is more stringent, [in that] the holiness [imposed by the act of substitution] applies [even] to an animal with a permanent blemish, and it cannot be redeemed to be sheared or worked. Rabbi Yose bar Rabbi Yehuda said: They equated unintentional [action] with intentional action regarding substitution, but not with regards to [dedicating original] holy [sacrifices]. Rabbi Eliezer said: Kilayim [the products of forbidden crossbreeding], terefot [animals with a mortal condition such that they would die within one year], those born via Caesarian section, the tumtum [person (or animal) with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such is male or female], or the androginos [person (or animal) with both male and female sexual organs. It is halachically uncertain whether such is male, female or, perhaps, has a uniquely defined halachic gender] - they neither can become sacred [offerings] nor [where already sacred] can they make [other animals] sacred [via substitution].

חומר בקדשים מבתמורה ובתמורה מבקדשים. שהקדשים עושים תמורה. ואין תמורה עושה תמורה. הצבור והשותפין מקדישים. אבל לא ממירים. ומקדישים אברים ועוברים. אבל לא ממירים. חומר בתמורה שהקדושה חלה על בעלת מום קבוע. ואינה יוצא לחולין. להגזז ולהעבד. רבי יוסי בר רבי יהודה אומר. עשה שוגג כמזיד. בתמורה. ולא עשה שוגג כמזיד. במוקדשים. רבי אלעזר אומר דכלאים והטרפה ויוצא דופן. טומטום ואנדרוגינוס. לא קדשים ולא מקדישים:

Mishnah Temurah 3:1: These are the holy [sacrifices] whose offspring and substitutions [are offered and thus] are similar to them: the offspring of a shelamim [An offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar], and those exchanged for it, their offspring and their offspring's offspring until the end of the world, behold they are like shelamim, and they require semichah [placing both hands on the head of a sacrificial animal and leaning with all once's force, an action required for many sacrifices] and libations and waving and [giving] the breast and the leg [to the priests]. Rabbi Eliezer says: the offspring of a shelamim is not offered as a shelamim, [while] the Sages say: it is offered. Rabbi Shimon said: they did not disagree about the offspring of the offspring of a shelamim or about the offspring of the offspring of a substitute, that it is not offered. Regarding what did they disagree? [Regarding the immediate] offspring: Rabbi Eliezer says: it is not offered, and the Sages said: it is offered. Rabbi Yehoshua and Rabbi Pappis testified regarding the offspring of a shelamim that it is offered as a shelamim. Rabbi Pappis said: I testify that we had a cow offered as a shelamim which we ate on [the day of] Pesach, and we ate its offspring as a shelamim during the [ensuing] holiday.

אלו קדשים שולדותיהן ותמורותיהן כיוצא בהן. ולד שלמים. ותמורתן. וולדן וולד ולדן עד סוף העולם. הרי אלו כשלמים. וטעונים סמיכה ונסכים ותנופה וחזה ושוק. רבי אליעזר אומר ולד שלמים לא יקרב שלמים. וחכמים אומרים יקרב. אמר רבי שמעון לא נחלקו על ולד ולד שלמים. ועל ולד ולד תמורה שלא יקרב. ועל מה נחלקו. על הולד. שרבי אליעזר אומר לא יקרב. וחכמים אומרים יקרב. העיד רבי יהושע ורבי פפייס על ולד שלמים שיקרב שלמים אמר רבי פפייס אני מעיד שהיתה לנו פרה זבחי שלמים ואכלנוה בפסח. ואכלנו ולדה שלמים בחג:

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