## Mishnah Temurah Chapter 2

###### Mishnah Temurah 2:1
[Mishnah Temurah 2:1](https://torahapp.org/share/book/Mishnah%20Temurah/r/2:1)

יֵשׁ בְּקָרְבְּנוֹת הַיָּחִיד מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַצִּבּוּר, וְיֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַיָּחִיד עוֹשִׂים תְּמוּרָה, וְקָרְבְּנוֹת הַצִּבּוּר אֵינָם עוֹשִׂים תְּמוּרָה. קָרְבְּנוֹת הַיָּחִיד נוֹהֲגִין בִּזְכָרִים וּבִנְקֵבוֹת, וְקָרְבְּנוֹת צִבּוּר אֵינָן נוֹהֲגִין אֶלָּא בִזְכָרִים. קָרְבְּנוֹת הַיָּחִיד חַיָּבִין בְּאַחֲרָיוּתָן וּבְאַחֲרָיוּת נִסְכֵּיהֶם, וְקָרְבְּנוֹת הַצִּבּוּר אֵין חַיָּבִין לֹא בְאַחֲרָיוּתָן וְלֹא בְאַחֲרָיוּת נִסְכֵּיהֶן, אֲבָל חַיָּבִין בְּאַחֲרָיוּת נִסְכֵּיהֶן מִשֶּׁקָּרַב הַזָּבַח. יֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַצִּבּוּר דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה, וְקָרְבְּנוֹת הַיָּחִיד אֵינָן דּוֹחִים לֹא אֶת הַשַּׁבָּת וְלֹא אֶת הַטֻּמְאָה. אָמַר רַבִּי מֵאִיר, וַהֲלֹא חֲבִתֵּי כֹהֵן גָּדוֹל וּפַר יוֹם הַכִּפּוּרִים, קָרְבַּן יָחִיד וְדוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה. אֶלָּא שֶׁזְּמַנָּן קָבוּעַ:

**William Davidson Edition - English:**
**There are** *halakhot* in effect **with regard to offerings of an individual that are not** in effect **with regard to communal offerings; and there are** *halakhot* in effect **with regard to communal offerings that are not** in effect **with regard to offerings of an individual.** The mishna elaborates: There are *halakhot* in effect with regard to offerings of an individual that are not in effect with regard to communal offerings, **as offerings of an individual render** a non-sacred animal exchanged for the offering **a substitute, and communal offerings do not render** a non-sacred animal exchanged for the offering **a substitute.** **Offerings of an individual apply to,** i.e., can be brought from, **both males and females, but communal offerings apply only to males.** If **offerings of an individual** were not brought at the appropriate time, one is **obligated to** bring **their compensation and compensation** for **their** accompanying meal offering and **libations** at a later date, **but** if **communal offerings** were not brought at the appropriate time, one is **obligated to** bring **neither their compensation nor compensation** for **their** accompanying meal offering and **libations** at a later date. **But** one is **obligated to** bring **compensation** for **their** accompanying meal offering and **libations once the offering is sacrificed.** **There are** *halakhot* in effect **with regard to communal offerings that are not** in effect **with regard to offerings of an individual, as communal offerings override Shabbat,** in that they are sacrificed on Shabbat, **and** they override **ritual impurity,** i.e., they are sacrificed even if the priests are impure with impurity imparted by a corpse; **and offerings of an individual override neither Shabbat nor ritual impurity.** **Rabbi Meir said: But aren’t the High Priest’s griddle-cake** offerings **and the bull of Yom Kippur offerings of an individual, and** yet **they override Shabbat and ritual impurity. Rather,** this is the principle: Any offering, individual or communal, **whose time is fixed** overrides Shabbat and ritual impurity, whereas any offering, individual or communal, whose time is not fixed overrides neither Shabbat nor ritual impurity.


###### Mishnah Temurah 2:2
[Mishnah Temurah 2:2](https://torahapp.org/share/book/Mishnah%20Temurah/r/2:2)

חַטָּאת הַיָּחִיד שֶׁכִּפְּרוּ בְעָלָיו, מֵתוֹת. וְשֶׁל צִבּוּר, אֵינָן מֵתוֹת. רַבִּי יְהוּדָה אוֹמֵר, יָמוּתוּ. אָמַר רַבִּי שִׁמְעוֹן, מַה מָּצִינוּ בִּוְלַד חַטָּאת וּבִתְמוּרַת חַטָּאת וּבְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, בְּיָחִיד דְּבָרִים אֲמוּרִים אֲבָל לֹא בְצִבּוּר, אַף שֶׁכִּפְּרוּ הַבְּעָלִים וְשֶׁעָבְרָה שְׁנָתָן, בְּיָחִיד דְּבָרִים אֲמוּרִים אֲבָל לֹא בְצִבּוּר:

**William Davidson Edition - English:**
There is a *halakha* transmitted to Moses from Sinai that there are five sin offerings that are unfit for sacrifice on the altar and have no remedy and are therefore left to die. They are: The offspring of a sin offering; the substitute for a sin offering; a sin offering whose owner died; a sin offering whose owner achieved atonement with another sin offering, when the original sin offering was lost or stolen and later recovered; and a sin offering whose year has passed. The mishna continues the discussion of the distinction between individual and communal offerings. **An individual sin offering whose owner achieved atonement** with another sin offering after it was lost is left to **die, but** in the case of **a communal** sin offering it **is not** left to **die.** **Rabbi Yehuda says:** Even a communal sin offering **shall** be left to **die. Rabbi Shimon says: Just as we found with regard to the offspring of a sin offering, and with regard to the substitute for a sin offering, and with regard to a sin offering whose owner died,** that **these matters apply to an individual** sin offering **and not to a communal** sin offering, **so too,** in the cases of a sin offering **whose owner achieved atonement** with another sin offering, **and** a sin offering **whose** first **year has passed,** the **matters** are **stated with regard to an individual** sin offering, **and not with regard to a communal** sin offering.


###### Mishnah Temurah 2:3
[Mishnah Temurah 2:3](https://torahapp.org/share/book/Mishnah%20Temurah/r/2:3)

חֹמֶר בְּקָדָשִׁים מִבִּתְמוּרָה וּבִתְמוּרָה מִבְּקָדָשִׁים. שֶׁהַקֳּדָשִׁים עוֹשִׂים תְּמוּרָה וְאֵין תְּמוּרָה עוֹשָׂה תְמוּרָה. הַצִּבּוּר וְהַשֻּׁתָּפִין מַקְדִּישִׁים, אֲבָל לֹא מְמִירִים. וּמַקְדִּישִׁים אֵבָרִים וְעֻבָּרִים, אֲבָל לֹא מְמִירִים. חֹמֶר בִּתְמוּרָה, שֶׁהַקְּדֻשָּׁה חָלָה עַל בַּעֲלַת מוּם קָבוּעַ, וְאֵינָהּ יוֹצְאָה לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד. רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אוֹמֵר, עָשָׂה שׁוֹגֵג כְּמֵזִיד בַּתְּמוּרָה, וְלֹא עָשָׂה שׁוֹגֵג כְּמֵזִיד בַּמֻּקְדָּשִׁים. רַבִּי אֶלְעָזָר אוֹמֵר, הַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, לֹא קְדֵשִׁים וְלֹא מַקְדִּישִׁים:

**William Davidson Edition - English:**
There is greater **stringency with regard to sacrificial** animals **than** there is **with regard to a substitute, and** greater **stringency with regard to a substitute than** there is **with regard to sacrificial** animals. The Mishna explains: There is greater **stringency with regard to sacrificial** animals **than** there is **with regard to a substitute, as sacrificial** animals **render** a non-sacred animal exchanged for them **a substitute, but a substitute does not render** a non-sacred animal exchanged for it **a substitute.** Furthermore, **the community and the partners consecrate** animals as offerings, **but they do not substitute** non-sacred animals for their offerings. **And one consecrates fetuses** in utero **and** one can consecrate an animal’s **limbs, but one cannot substitute** non-sacred animals for them. There is greater **stringency with regard to a substitute than** there is **with regard to sacrificial** animals, **as,** if one substituted a non-sacred blemished animal for an unblemished sacrificial animal, then the animal **with a permanent blemish is imbued with** inherent **sanctity,** which is not the case with regard to consecration. **And** in addition, those blemished animals consecrated through substitution **do not emerge** from their consecrated status **to** assume **non-sacred** status by means of redemption, in terms of it being permitted **to shear** its wool **and to perform labor** with it. **Rabbi Yosei, son of Rabbi Yehuda, says** that there is an additional stringency that applies to substitution but not to consecration: The Torah **rendered** the status of one who acts **unwittingly like** that of one who acts **intentionally with regard to substitution,** as in both cases the substitute is consecrated. **But** it **did not render** the status of one who acts **unwittingly like** that of one who acts **intentionally with regard to consecrated** items, since unwitting consecration is ineffective. **Rabbi Elazar says:** An animal crossbred from **diverse kinds, and a *tereifa*, and** an animal **born by caesarean section, and a *tumtum*** animal, **and a hermaphrodite** animal are **not sacred** through consecration, **and** if they were sacred beforehand, e.g., one consecrated an animal and it subsequently became a *tereifa*, **they do not sanctify** non-sacred animals by means of substitution.