## Mishnah Temurah Chapter 3

###### Mishnah Temurah 3:1
[Mishnah Temurah 3:1](https://torahapp.org/share/book/Mishnah%20Temurah/r/3:1)

אֵלּוּ קָדָשִׁים שֶׁוַּלְדוֹתֵיהֶן וּתְמוּרוֹתֵיהֶן כַּיּוֹצֵא בָהֶן. וְלַד שְׁלָמִים, וּתְמוּרָתָן, וּוְלָדָן, וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, הֲרֵי אֵלּוּ כִשְׁלָמִים, וּטְעוּנִים סְמִיכָה וּנְסָכִים וּתְנוּפָה וְחָזֶה וָשׁוֹק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וְלַד שְׁלָמִים לֹא יִקְרַב שְׁלָמִים. וַחֲכָמִים אוֹמְרִים, יִקְרָב. אָמַר רַבִּי שִׁמְעוֹן, לֹא נֶחְלְקוּ עַל וְלַד וְלַד שְׁלָמִים וְעַל וְלַד וְלַד תְּמוּרָה, שֶׁלֹּא יִקְרַב. וְעַל מַה נֶּחְלְקוּ, עַל הַוָּלָד, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא יִקְרַב, וַחֲכָמִים אוֹמְרִים, יִקְרָב. הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי פַּפְּיַס עַל וְלַד שְׁלָמִים, שֶׁיִּקְרַב שְׁלָמִים. אָמַר רַבִּי פַּפְּיַס, אֲנִי מֵעִיד, שֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, וַאֲכַלְנוּהָ בְפֶסַח, וְאָכַלְנוּ וְלָדָהּ שְׁלָמִים בֶּחָג:

**William Davidson Edition - English:**
**These are the sacrificial** animals for which the halakhic status of **their offspring and substitutes** is **like their own** halakhic status: **The offspring of peace offerings, and their substitute** animals, and even **the offspring** of their offspring or their substitute animals, **and** even **the offspring of their offspring, until the end of all time [*ad sof kol ha’olam*]. They are** all endowed with the sanctity and halakhic status of **peace offerings, and** therefore **they require placing hands** on the head of the animal, **and libations, and the waving of the breast and the thigh** in order to give them to the priest. Although the previous mishna stated plainly that the offspring of a peace offering is itself sacrificed as a peace offering, its status is actually subject to a dispute between the *tanna’im*. **Rabbi Eliezer says: The offspring of a peace offering is not sacrificed** on the altar as **a peace offering;** rather it is sequestered and left to die. **And the Rabbis say: It is sacrificed** as a peace offering. **Rabbi Shimon said:** Rabbi Eliezer and the Rabbis **do not disagree** with regard to the status **of the offspring of the offspring of a peace offering or** with regard to the status **of the offspring of the offspring of the substitute** of a peace offering. In those cases, they all agree **that** the animal **is not sacrificed** on the altar as a peace offering. **With regard to what** case **do they disagree?** They disagree about the case **of the offspring** of a peace offering itself. **Rabbi Eliezer says: It is not sacrificed** as a peace offering, **whereas the Rabbis say: It is sacrificed.** **Rabbi Yehoshua and Rabbi Pappeyas testified about the offspring of a peace offering that it is sacrificed** as **a peace offering. Rabbi Pappeyas said: I testify that we** ourselves **had a cow** that was **a peace offering, and we ate it on Passover, and we ate its offspring** as **a peace offering on** a different **Festival.**


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

וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְלָדָן וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, הֲרֵי אֵלּוּ כְתוֹדָה, וּבִלְבַד שֶׁאֵינָן טְעוּנִין לָחֶם. תְּמוּרַת עוֹלָה, וּוְלַד תְּמוּרָה, וְלָדָן וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, הֲרֵי אֵלּוּ כְעוֹלָה, וּטְעוּנִין הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים:

**William Davidson Edition - English:**
**The offspring of a thanks offering and the substitute** of a thanks offering, and **the offspring** of the offspring and its substitute, **and the offspring of their offspring until the end of all time, they are** all **like thanks offerings,** with the **only** difference being **that they do not require** the accompanying **loaves,** unlike the thanks offering itself. With regard to **the substitute of a burnt offering, the offspring of the substitute,** e.g., if one substituted a female animal for a burnt offering, and it gave birth to a male, and **the offspring of the offspring of its offspring until the end of all time, they are** all **like burnt offerings and** therefore **they require flaying and cutting** into pieces **and** must be burned **completely in the fire.**


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

הַמַּפְרִישׁ נְקֵבָה לְעוֹלָה וְיָלְדָה זָכָר, יִרְעֶה עַד שֶׁיִּסְתָּאֵב וְיִמָּכֵר וְיָבִיא בְדָמָיו עוֹלָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הוּא עַצְמוֹ יִקְרַב עוֹלָה. הַמַּפְרִישׁ נְקֵבָה לְאָשָׁם, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אָשָׁם. אִם קָרַב אֲשָׁמוֹ, יִפְּלוּ דָמֶיהָ לִנְדָבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, תִּמָּכֵר שֶׁלֹּא בְמוּם. תְּמוּרַת אָשָׁם, וְלַד תְּמוּרָתָהּ וּוְלָדָן וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, יִרְעוּ עַד שֶּׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיִפְּלוּ דְמֵיהֶן לִנְדָבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָמוּתוּ. וְרַבִּי אֶלְעָזָר אוֹמֵר, יָבִיא בִדְמֵיהֶן עוֹלוֹת. אָשָׁם שֶׁמֵּתוּ בְעָלָיו, וְשֶׁכִּפְּרוּ בְעָלָיו, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָמוּתוּ. וְרַבִּי אֶלְעָזָר אוֹמֵר, יָבִיא בִדְמֵיהֶן עוֹלוֹת:

**William Davidson Edition - English:**
In the case of **one who designates a female** animal **as a burnt offering,** which may be brought only from males, **and** that female **gave birth to a male,** although it is a male, **it** is left to **graze until it becomes unfit [*sheyista’ev*] and** then **it is sold, and he brings a burnt offering with** the **money** received for **its** sale. **Rabbi Elazar says:** The male offspring **itself is sacrificed as a burnt offering.** In the case of **one who designates a female** animal **for a guilt offering,** which may be brought only from males, **it** is left to **graze until it becomes blemished and** then **it is sold, and he brings a guilt offering with** the **money** received for **its** sale. **And if** in the interim, he designated a male animal and **his guilt offering was** already **sacrificed,** so that a guilt offering is no longer needed, the **money** received for the sale of the blemished female **is allocated for** communal **gift offerings.** **Rabbi Shimon says:** Since a female is unfit to be sacrificed as a guilt offering, its halakhic status is like that of a blemished animal in the sense that it does not become inherently sacred; rather, its value alone becomes sacred. Therefore, **it may be sold without a blemish,** and a guilt offering is purchased with the money received for its sale. With regard to **the substitute of a guilt offering, the offspring of** that **substitute, their offspring** and **the offspring of their offspring, until the end of all time,** they are all left to **graze until they become unfit, and** then **they are sold, and** the **money** received for the sale **is allocated for** communal **gift offerings. Rabbi Eliezer says:** These animals are not left to graze; rather **they** are left to **die. And Rabbi Elazar says:** Communal gift offerings are not purchased with the money from the sale; rather, the owner should **bring** an individual **burnt offering with the money** received for **its** sale. These *tanna’im* similarly disagree about the following case: **A guilt offering whose owner died, and** a guilt offering **that** was lost and **its owner gained atonement** with another animal, **graze until they become unfit, and** then **they are sold, and** the **money** received for the sale **is allocated** for communal **gift offerings. Rabbi Eliezer says:** These animals are left to **die. Rabbi Elazar says:** The owner must **bring** an individual **burnt offering with the money** received for **its** sale.


###### Mishnah Temurah 3:4
[Mishnah Temurah 3:4](https://torahapp.org/share/book/Mishnah%20Temurah/r/3:4)

וַהֲלֹא אַף הַנְּדָבָה עוֹלָה הִיא. מַה בֵּין דִּבְרֵי רַבִּי אֶלְעָזָר לְדִבְרֵי חֲכָמִים. אֶלָּא, בִּזְמַן שֶׁהִיא בָאָה חוֹבָה, הוּא סוֹמֵךְ עָלֶיהָ וּמֵבִיא עָלֶיהָ נְסָכִין, וּנְסָכֶיהָ מִשֶּׁלּוֹ. וְאִם הָיָה כֹהֵן, עֲבוֹדָתָהּ וְעוֹרָהּ שֶׁלּוֹ. וּבִזְמַן שֶׁהִיא בָאָה נְדָבָה, אֵינוֹ סוֹמֵךְ עָלֶיהָ וְאֵינוֹ מֵבִיא עָלֶיהָ נְסָכִין, וּנְסָכֶיהָ מִשֶּׁל צִבּוּר. אַף עַל פִּי שֶׁהוּא כֹהֵן, עֲבוֹדָתָהּ וְעוֹרָהּ שֶׁל אַנְשֵׁי מִשְׁמָר:

**William Davidson Edition - English:**
The mishna objects: **But** even according to the Rabbis, **isn’t a gift offering** also **a burnt offering? And what** then **is** the difference **between the statement of Rabbi Elazar and the statement of the Rabbis? Rather,** the Rabbis are referring to a communal burnt offering and Rabbi Elazar is referring to an individual burnt offering, and there are several differences between these two offerings: **When** the animal **comes** as an individual **burnt offering,** the owner **places** his **hands upon it and brings** the accompanying meal offering and **libations, and its libations** come **from his** own property. **If** the owner of the animal **was a priest,** the right to perform **its Temple service and** the right to **its hide are his.** **And when it is a** communal **gift offering,** the owner of the animal that was sold **does not place** his **hands upon it,** as there is no placing of hands for communal offerings, **and he does not bring its libations;** rather, **its libations** are brought **from** the property **of the community.** Furthermore, **although** the owner of the animal that was sold **is a priest,** the right to perform **its Temple service and** the right to **its hide** are divided **among the members of the priestly watch** serving in the Temple that week.


###### Mishnah Temurah 3:5
[Mishnah Temurah 3:5](https://torahapp.org/share/book/Mishnah%20Temurah/r/3:5)

תְּמוּרַת הַבְּכוֹר וְהַמַּעֲשֵׂר, וּוְלָדָן, וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, הֲרֵי אֵלּוּ כִבְכוֹר וּכְמַעֲשֵׂר, וְיֵאָכְלוּ בְמוּמָם לַבְּעָלִים. מַה בֵּין הַבְּכוֹר וְהַמַּעֲשֵׂר לְבֵין כָּל הַקֳּדָשִׁים. שֶׁכָּל הַקֳּדָשִׁים נִמְכָּרִים בְּאִטְלִיס וְנִשְׁחָטִין בְּאִטְלִיס וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. וְיֵשׁ לָהֶן פִּדְיוֹן, וְלִתְמוּרוֹתֵיהֶן פִּדְיוֹן, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. וּבָאִים מֵחוּצָה לָאָרֶץ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. אִם בָּאוּ תְמִימִים, יִקְרְבוּ. וְאִם בַּעֲלֵי מוּמִין, יֵאָכְלוּ בְמוּמָן לַבְּעָלִים. אָמַר רַבִּי שִׁמְעוֹן, מַה הַטַּעַם. שֶׁהַבְּכוֹר וְהַמַּעֲשֵׂר יֵשׁ לָהֶן פַּרְנָסָה בִמְקוֹמָן, וּשְׁאָר כָּל הַקֳּדָשִׁים אַף עַל פִּי שֶׁנּוֹלַד לָהֶם מוּם, הֲרֵי אֵלּוּ בִקְדֻשָּׁתָן:

**William Davidson Edition - English:**
With regard to **the substitute of a firstborn** offering **and** the substitute of an animal **tithe** offering, and the **offspring** of those substitutes and **the offspring of their offspring until the end of time,** the halakhic status of **these** animals **is like** that of **a firstborn** offering **and like** that of an animal **tithe** offering in that they must be treated with sanctity: They graze until they become blemished, **and** at that point **they may be eaten in their blemished** state, the substitute of the firstborn by the priests and the substitute of the animal tithe **by** their **owners.** They are not sacrificed upon the altar like the original firstborn and animal tithe offerings. **What is** the practical difference **between a firstborn** offering **and** an animal **tithe** offering **and all the** other **sacrificial animals?** The difference is **that all the** other **sacrificial animals** that were blemished and redeemed **are sold in the butchers’ market [*ba’itliz*]**, **and slaughtered in the butchers’ market, and weighed** and sold **by the *litra*,** in the manner that non-sacred meat is slaughtered and sold. This is the case with regard to all consecrated animals **except for the firstborn and** animal **tithe** offerings, which are sold only from the home and not by the *litra*. **And** in addition, all sacrificial animals that became blemished **are subject to redemption** through sale, at which point the money becomes sacred and the animal becomes non-sacred, **and their substitutes** are also subject **to redemption** through sale.This is true for all consecrated animals, **except for the firstborn and** animal **tithe** offerings, which are not subject to redemption. **And** all sacrificial animals **come** to be sacrificed in the Temple even **from outside of Eretz** Yisrael, **except for the firstborn and** animal **tithe** offerings, **which** should not be brought from outside Eretz Yisrael *ab initio*. But **if they came unblemished, they are sacrificed** in the Temple like a regular firstborn or animal tithe offering coming from Eretz Yisrael; **and if they are blemished** animals, **they may be eaten in their blemished** state, the firstborns by the priests and the animal tithes **by** their **owners.** **Rabbi Shimon says: What** is the **reason** for this last difference between them? It is **that the firstborn and** animal **tithe** offerings **have a remedy in their place** outside Eretz Yisrael, as they can graze until they become blemished and then can be eaten there. It is not necessary to bring them to Eretz Yisrael in order to eat them. **But** with regard to **all other sacrificial animals, even if a blemish develops in them, these** animals remain **in their sanctity,** and one must redeem them and bring another offering with the money of their redemption. Therefore, when they are unblemished it is proper to bring these animals themselves to Eretz Yisrael.