Shekalim 11a

משנה: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְקָרְבְּנוֹת הַצִּיבּוּר יִנָּתְנוּ לָאוּמָּנִין בִּשְׂכָרָן דִּבְרֵי רַבִּי עֲקִיבָה. אָמַר לוֹ בֶּן עֲזַאי אֵינָהּ הִיא הַמִּידָּה אֶלָּא מַפְרִישִׁין מֵהֶן שְׂכַר הָאוּמָּנִין וּמְחַלְּלִין אוֹתָן עַל מָעוֹת הָאוּמָּנִין וְנוֹתְנִין אוֹתָן לָאוּמָּנִין בִּשְׂכָרָן וְחוֹזְרִין וְלוֹקְחִין אוֹתָן מִתְּרוּמָה חֲדָשָׁה: הַמַּקְדִּישׁ נְכָסָיו וְהָ‍יְתָה בָּהֶן בְּהֵמָה רְאוּיָה עַל גַּבֵּי הַמִּזְבֵּחַ זְכָרִים וּנְקֵבוֹת. רִבִּי אֱלִיעֶזֶר אוֹמֵר זְכָרִים יִמָּ‍כְרוּ לִצְרִיכֵי עוֹלוֹת וּנְקֵיבוֹת יִמָּ‍כְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. זְכָרִים עַצְמָן יִקָּרְבוּ עוֹלוֹת וּנְקֵבוֹת יִמָּכְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת. וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת. אָמַר רִבִּי עֲקִיבָה רוֹאֶה אֲנִי אֶת דִּבְרֵי רִבִּי אֱלִיעֶזֶר מִדִּבְרֵי רִבִּי יְהוֹשֻׁעַ שֶׁרִבִּי אֱלִיעֶזֶר הִשְׁוָה אֶת מִדּוֹתָיו וְרִבִּי יְהוֹשֻׁעַ חָלַק. אָמַר רַבִּי פַּפָּיָס שָׁמַעְתִּי אֶת דִּבְרֵי שְׁנֵיהֶן הַמַּקְדִּישׁ בְּפֵרוּשׁ כְּדִבְרֵי רִבִּי אֱלִיעֶזֶר וְהַמַּקְדִּישׁ סְתָם כְּדִבְרֵי רִבִּי יְהוֹשֻׁעַ: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְגַבֵּי מִזְבֵּחַ יֵינוֹת וּשְׁמָנִים וְעוֹפוֹת. רִבִּי לָעְזָר אוֹמֵר יִימָּכְרוּ לִצְרִיכֵי אוֹתוֹ הַמִּין וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת:

MISHNAH: If somebody gives his property to the Temple 104 The Temple is supposed to sell the property and to use the proceeds for its needs. As Temple property, the proceeds are under the laws of me`ilah . and in it there were items usable for public sacrifices 105 Which cannot be redeemed, cf. Note 100 . , they shall be given to the artisans as their wages, the words of Rebbi Aqiba. Ben Azzai said to him, this is not they way 106 Since Temple property cannot be given for wages, Tosephta Me`ilah 1:23, Note 95. One has to apply the rules of Mishnah 5 in their entirety. , but from it one sets apart the artisans’ wages and redeems it on the artisan’s money; one gives it to the artisans as their wages and then buys it back from them from the new disbursement 83 Since the expenses of the Temple service each year have to be paid by the sheqalim of that year, one cannot simply take the leftover as incense for the next year. On the other hand, since profane use of incense prepared in the proportions prescribed for Temple service is a deadly sin ( Ex. 30:38 ), the incense cannot be used outside of the Temple. One takes money from the sheqalim to pay the artisans who prepare the next year’s batch of incense, then uses this money in order to redeem the incense and make it profane, a possible object of trade. Then one pays the artisans in kind with the incense, and since they could do nothing with it one buys the incense back from them with the money earmarked to this effect. Then the artisans are paid at the same time the incense for the new year is paid with money from the new Temple year starting at Nisan 1. . If somebody gives his property to the Temple 104 The Temple is supposed to sell the property and to use the proceeds for its needs. As Temple property, the proceeds are under the laws of me`ilah . and in it there was an animal fit for the altar 107 An unblemished bovine, sheep, or goat, which may not be redeemed, Lev. 27:10 . Since they were given to the Temple to be sold, the easiest way to satisfy the will of the donor and the rules is to sell the animals as sacrifices to those who have vowed a sacrifice. , males or females. Rebbi Eliezer says, males should be sold to those who need an elevation offering 108 Who in contrast to well-being offerings must be male ( Lev. 1:3 , 10 ). , and females be sold to those who need well-being offerings, and the revenue together with the remainder be for upkeep of the Temple. Rebbi Joshua says, the males themselves should be brought as elevation sacrifices, and the females be sold to those who need well-being offerings, and the remaining property be used for upkeep of the Temple. Rebbi Aqiba says, I agree with the words of Rebbi Eliezer against the words of Rebbi Joshua, since Rebbi Eliezer is uniform in his rules but Rebbi Joshua splits 142 According to R. Eliezer the entire property is for the upkeep of the Temple; R. Joshua excludes male unblemished animals. Also R. Eliezer treats male and female animals by the same rules. . Rebbi Pappaeus said, I heard according to the words of both of them. If somebody dedicates explicitly 143 He says, the animals are to be sacrifices. , following the words of Rebbi Eliezer; if the dedication is unspecified 144 He simply hands over his property to the Temple. , following the words of Rebbi Joshua. If somebody gives his property to the Temple 104 The Temple is supposed to sell the property and to use the proceeds for its needs. As Temple property, the proceeds are under the laws of me`ilah . and in it there were things fit for the altar, wines, oils, or birds. Rebbi Eleazar says, they shall be sold to people needing these kinds and from the proceeds one shall bring elevation sacrifices 146 Four-legged animals. Even though birds (pigeons and turtle doves) are valid elevation sacrifices ( Lev. 1:14–17 ), only four-legged animals can be brought “to adorn the altar.” ; but the remainder of the property shall be used for the upkeep of the Temple.

הלכה: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְכָל קָרְבְּנוֹת צִיבּוּר. רִבִּי יוֹחָנָן אָמַר. קְטוֹרֶת. אָמַר רַב הוֹשַׁעְיָה. תִּיפְתָּר בְּאוֹמָּן מִשֶּׁלְבֵּית אֶבְטִינָס שֶׁהָיָה נוֹטֵל בִּשְׂכָרוֹ קְטוֹרֶת. מַה טַעֲמֵיהּ דָּבֶן עַזַּאי. שָׁאֵין הַהֶקְדֵּשׁ מִתְחַלֵּל עַל הַמְּלָאכָה אֶלֵּא עַל הַמָּעוֹת.

HALAKHAH: “If somebody gives his property to the Temple and in it there were items usable for any public sacrifices.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. What is Ben Azzai’s reason? For Temple property cannot be redeemed by work, only by coins.

תַּמָּן תַּנִּינָן. יֵשׁ בְּקָדְשֵׁי בֶדֶק הַבַּיִת שֶׁסְּתָם הֶקְדֵּישׁוֹת לְבֶדֶק הַבַּיִת. הֶקְדֵּשׁ בֶּדֶק הַבַּיִת חָל עַל הַכֹּל וּמוֹעֲלִין בְּגִידּוּלֵיהֶן וְאֵין בָּהֶן הֲנָיָיה לַכֹּהֲנִים. אָמַר רִבִּי חֲנַנְיָה. דְּרִבִּי לִיעֶזֶר הִיא. דְּתַנִּינָן. הַמַּקְדִּישׁ נְכָסָיו וְהָ‍יְתָה בָּהֶן בְּהֵמָה רְאוּיָה עַל גַּבֵּי הַמִּזְבֵּחַ זְכָרִים וּנְקֵיבוֹת. רִבִּי לִיעֶזֶר אוֹמֵר. זְכָרִים יִימָּ‍כְרוּ לִצְרִיכֵי עוֹלוֹת וּנְקֵיבוֹת יִימָּ‍כְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי לִעֶזֶר. וְאִישׁ כִּ‍י יַקְדִּשׁ אֶת בֵּיתוֹ קוֹדֶשׁ לַ‍יי. מַה אֲנָן קַיָימִין. אִם בְּבֵית דִּירָה. כְּבַר כָּתוּב אִם הַמַּקְדִּישׁ יִגְאַל אֶת בֵּיתָוֹ. אֶלָּא כֵן אֲנָן קַיָימִין. בְּמַקְדִּישׁ נְכָסָיו. מִיכָּן שֶׁסְּתָם הֶקְדֵּישׁוֹת לְבֶדֶק הַבַּיִת.

There we have stated 109 Mishnah Temurah 7:2 . : “There is about gifts for the upkeep of the Temple that unspecified gifts to the Temple are for the upkeep of the Temple. Sanctification for the upkeep of the Temple falls on everything 110 Anything of value can be donated to the Temple. , and me`ilah applies to what grows from it 111 Not only growth from seeds donated but all income from the principal are protected by me`ilah laws as is the original donation. , and priests have no usufruct from it.” Rebbi Ḥanania said, this is Rebbi Eliezer’s, as we have stated: “If somebody gives his property to the Temple and in it there was an animal fit for the altar, males or females. Rebbi Eliezer says, males should be sold to those who need an elevation offering, and females be sold to those who need well-being offerings, and the revenue together with the remainder be for upkeep of the Temple 112 Since the Mishnah starts “if somebody gives his property,” this means it is unspecified, given to the Temple to use it as it sees fit, and R. Eliezer says that all proceeds go to the upkeep of the Temple. .” Rebbi Joḥanan said, the reason of Rebbi Eliezer : If a man dedicate his house holy to the Eternal 113 Lev. 27:14 . . How do we hold? If for a dwelling, it already is written, if the dedicator redeem his house 114 Lev. 27:15 . . Therefore we hold that he dedicates his property. From here that unspecified dedications to the Temple are for the upkeep of the Temple 115 Verse 14 states that if a person dedicates his house, a priest has to determine its value. V. 15 the notes that if the donor wants to regain his house, he has to pay 125% of the value. Since it is assumed that a dwelling is always needed, the donation of a house could have been described in one sentence, combining valuation and redemption. Since the verses are split, it is understood that also property not used as dwelling is included and is given to produce money for the Temple, not the priests (in contrast to agricultural property, vv.21. .

רִבִּי זְעוּרָה רַב חוּנָה בְשֵׁם רַב. פְּלִיגִין בַּמַּקְדִּישׁ נְכָסָיו. אֲבָל בַּמַּקְדִּישׁ עֶדְרוֹ כָּל עַמָּא מוֹדֵיי שֶׁהוּא לַמִּזְבֵּחַ. רִבִּי בָּא רַב חוּנָה בְשֵׁם רַב. מַה פְלִיגִין. בַּמַּקְדִּישׁ עֶדְרוֹ. אֲבָל בַּמַּקְדִּישׁ נְכָסָיו כָּל עַמָּא מוֹדֵיי שֶׁהוּא לְבֶדֶק הַבַּיִת. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָא נִיחָא. וְקַשְׁיָא עַל דְּרִבִּי בָּא. בְּהֵמָה לֹא לַמִּזְבֵּחַ הִיא. בְּהֵמָה לַמִּזְבֵּחַ הִיא. וְלָמָּה סָתַם הָאִישׁ הַזֶּה. שֶׁהוּא כָאוֹמֵר. לֹא יְהוּ אֶלָּא לְבֶדֶק הַבַּיִת. רִבִּי יוֹחָנָן אָמַר. לֹא שַׁנְיָיא. הִיא הַמַּקְדִּישׁ נְכָסָיו הִיא הַמַּקְדִּישׁ עֶדְרוֹ. הִיא הַמַּחֲלוֹקֶת.

Rebbi Ze`ira, Rav Huna in the name of Rav: They disagree 116 R. Eliezer in Mishnah 7 and R. Joshua in Mishnah 8 . about one who gives his property to the Temple. But if he gives his flock to the Temple, everybody agrees that it is for the altar 117 The animals should not be sold for the benefit of the Temple to people who need sacrificial animals but be directly used as elevation offerings of the Temple in times of need. The only animals to be sold are the blemished ones. . Rebbi Abba, Rav Huna in the name of Rav: Where do they disagree? About one who gives his flock to the Temple, but if he gave his property to the Temple, everybody agrees that it is for the upkeep of the Temple 118 As explained in the preceding paragraph. . The opinion of Rebbi Ze`ira can be understood 119 Since an animal becomes a sacrifice only by a dedication, the animals given to the Temple in a will, while becoming subject to the laws of me`ilah as Temple property, are not sacrifices and Lev. 27:9–10 does not apply to them. The disagreement between RR. Eliezer and Joshua is purely about rabbinic rules and these apply equally to both cases. . It is difficult for Rebbi Abba. Is an animal not for the altar? An animal is for the altar. But why did this man not specify? It is as if he said, it only should be for the upkeep of the Temple. Rebbi Joḥanan said, there is no difference. The disagreement is both about one who gives his property to the Temple as about one who gives his flock to the Temple 119 Since an animal becomes a sacrifice only by a dedication, the animals given to the Temple in a will, while becoming subject to the laws of me`ilah as Temple property, are not sacrifices and Lev. 27:9–10 does not apply to them. The disagreement between RR. Eliezer and Joshua is purely about rabbinic rules and these apply equally to both cases. .

רַב חוּנָה בְשֵׁם רַב רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. קָדְשֵׁי בֶדֶק הַבַּיִת שֶׁפּוֹדִין תְּמִימִין יָצְאוּ לְחוּלִין. מַתְנִיתַא אָמְרָה כֵן. וּוְלָדָן וַחֲלָבָן מוּתָּר לְאַחַר פִּדְיוֹנָם. רִבִּי חִזְקִיָּה בְשֵׁם רַב חִסְדָּא. תִּיפְתָּר שֶׁפּוֹדִין תְּמִימִין וְהוּמְמוּ. רִבִּי יּוֹסֵה בְשֵׁם רַב חִסְדָּא. מַתְנִיתַא אָמְרָה כֵן. וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יּוֹסֵה. קָדְשֵׁי בֶדֶק הַבַּיִת שֶׁפָּדְיָין תְּמִימִים יָצְאוּ לְחוּלִין. אִין תֵּימַר. לֹא יָצְאוּ לְחוּלִין. הֵיאַךְ קָדְשֵׁי הַמִּזְבֵּחַ חָלִין עַל קָדְשֵׁי בֶדֶק הַבַּיִת.

Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane 120 While dedicated unblemished animals cannot be redeemed and cannot revert to profane status, animals willed to the Temple are not in this category as explained in the preceding Note. While selling the animals to be used as sacrifice is the prescribed proceeding, if the rules are not followed and they are sold for profane use the sale is valid on condition that the Temple receive its money. . A Mishnah says so 121 Mishnah Ḥulin 10:2 . The Mishnah states that blemished animals which were dedicated as sacrifices never become intrinsically holy; if they are redeemed they are fully profane, their offspring and their milk is profane (first quote). If they were validly dedicated and later developed a blemish, they have to be redeemed and used as profane food, but cannot totally lose their sacred status; they cannot be used for work nor are their offspring and their milk permitted (second quote, also Temurah 7:1 .) , “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so 121 Mishnah Ḥulin 10:2 . The Mishnah states that blemished animals which were dedicated as sacrifices never become intrinsically holy; if they are redeemed they are fully profane, their offspring and their milk is profane (first quote). If they were validly dedicated and later developed a blemish, they have to be redeemed and used as profane food, but cannot totally lose their sacred status; they cannot be used for work nor are their offspring and their milk permitted (second quote, also Temurah 7:1 .) ? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple 123 Since what is dedicated for one category of sancta cannot be changed to another, both R. Eliezer and R. Joshua must agree that the sale of the animal by the Temple makes it profane; the dedication of the buyer is the valid dedication of a profane animal. ?

בַּעֲלֵי מוּמִין קְדוּשַׁת הַמִּזְבֵּחַ חָלָה עֲלֵיהֶן. לֵיְידְא מִילָּה. לַגִּיזָה וְלָעֲבוֹדָה. הִפְרִישׁ נְקֵיבָה לְעוֹלָתוֹ וּלְפִּסְחוֹ וּלְאֲשָׁמוֹ עוֹשֶׂה תְמוּרָה. רִבִּי שִׁמְעוֹן אוֹמֵר. לְעוֹלָתוֹ עוֹשֶׂה תְמוּרָה. לְפִסְחוֹ וּלְאֲשָׁמוֹ אֵינוֹ עוֹשֶׂה תְמוּרָה. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי שִׁמְעוֹן. לְעוֹלָתוֹ. וּלְפִּסְחוֹ וּלְאֲשָׁמוֹ אֵינוֹ עוֹשֶׂה תְמוּרָה. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. שֶׁכֵּן מָצָאנוּ נְקֵיבָה בָעוֹף כְשֵׁירָה לָבוֹא עוֹלָה. [וְ]אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. אִם מִין בְּמִינוֹ הוּא חָלוּק עָלָיו לֹא כָל שֶׁכֵּן מִין בְּשֶׁאֵינוֹ מִינוֹ. אֵי זֶהוּ מִין בְּמִינוֹ שֶׁהוּא חָלוּק עָלָיו. כְּהָדָא דְתַנֵּי. אָשָׁם בֶּן שָׁנָה הֵבִיא בֶּן שְׁתַּיִם יָצָא. בֶּן שְׁתַּיִם וְהֵבִיא בֶּן שָׁלֹשׁ לֹא יָצָא. אָמַר רִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן וְרִבִּי יְהוֹשֻׁעַ שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. כְּמַה דְרִבִּי יְהוֹשֻׁעַ אָמַר. נְקֵיבָה לְעוֹלָה לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. כֵּן רִבִּי שִׁמְעוֹן אָמַר. נְקֵיבָה לְעוֹלָה לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. אִין תֵּימַר. קָדְשָׁה הֶקְדֵּשׁ גּוּף יִרְעוּ. אָמַר רִבִּי. אֲנִי רוֹאֶה אֶת דִּבְרֵי רִבִּי שִׁמְעוֹן בְּפֶסַח שֶׁמָּא הֶקְדֵּשׁ פֶּסַח בָּא שְׁלָמִים. וְלֹא אֶרְאֶה אֶת דִּבְרֵי רִבִּי שִׁמְעוֹן בָּאָשָׁם שֶׁמָּא הֶקְדֵּשׁ אָשָׁם בָּא עוֹלָה. אָמַר רִבִּי אַבִּין. אִם הֶקְדֵּישׁ פֶּסַח בָּא שְׁלָמִים גּוּפוֹ קָרֵב שְׁלָמִים. אִם הֶקְדֵּשׁ אָשָׁם בָּא עוֹלָה אֵין גּוּפוֹ קָרֵב עוֹלָה. מַאי כְדוֹן. הָהֵין אָמַר. הֶקְדֵּשׁ דָּמִים קָדַשׁ. וְהָהֵין אָמַר. הֶקְדֵּשׁ גּוּף קָדַשׁ.

רִבִּי זְעוּרָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כָּל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגומ׳. אֲשֶׁר יַקְרִיב לַיי לְעוֹלָה. הַכֹּל קָרֵב לְעוֹלָה. לִרְצ‍וֹנְכֶם תָּמִים זָכָר. מְנַיִין אֲפִילוּ נְקֵיבוֹת. תַּלְמוּד לוֹמַר בַּבָּקָר לְרַבּוֹת אֶת הַנְּקֵבוֹת. רִבִּי יִצְחָק בֵּירִבִּי אֶלְעָזָר. כָּתוּב זָכָר. וְאַתְּ אָמַרְתָּ בַּבָּקָר לְרַבּוֹת אֶת הַנְּקֵבוֹת. וְדִכְוָתָהּ כָּתָב תָּמִים. וְאַתְּ אָמַרְתָּ בַּבָּקָר לְרַבּוֹת בַּעֲלֵי מוּמֵין.

מַה בֵינֵיהוּן. רַב אָמַר. שִׁיבְטָא דְכַרְכָדָא בֵינֵיהוֹן.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמֵיהּ דְּרִבִּי לָעְזָר. דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו וגו׳. אֲשֶׁר יַקְרִיב לַיי לְעוֹלָה. הַכֹּל קָרֵב עוֹלָה. לִרְצ‍וֹנְכֶם תָּמִים זָכָר. יָכוֹל אֲפִילוּ עוֹפוֹת. תַּלָמוּד לוֹמַר בַּבָּקָר. לֹא עוֹפוֹת. רִבִּי יִרְמְיָה וְרִבִּי בּוּן בַּר חִיָיה הֲווֹן יָתְבִין וְאָמְרִין. תַּמָּן אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. שֶׁכֵּן נְקֵיבָה שֶׁבָּעוֹף כְשֵׁירָה לָבוֹא עוֹלָה. וְהָכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי יוֹסֵה. קִיַימְתִּיהָ כָּהִיא דְאָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָה. כָּל שֶׁאֵינָהּ יְכוֹלָה לִקָּרֵב לֹא הִיא וְלֹא דָמֶיהָ לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. וְאָמַרְתָּ יְאוּת. לְהַקְרִיבוֹ אֵין אַתְּ יָכוֹל. דִּכְתִיב בַּבָּקָר. לֹא עוּפוֹת. לִפְדוֹתוֹ אֵין אַתְּ יָכוֹל. שֶׁאֵין לָעוֹף פִּדְיוֹן. לְפוּם כֵּן צָרַךְ מֵימַר. לֹא קָדְשָׁה אֶלָּא קְדוּשַׁת דָּמִים.

חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי אַיְיבוֹ בַּר נַגָּרִי אָמַר קוֹמֵי רִבִּי אִילָא בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמָא דְהֵין תַּנָּיָיא. וְאִם כָּל בְּהֵמָה טְמֵיאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיי. מַה תַלְמוּד לוֹמַר טְמֵאָה. אֶלָּא אֲפִילוּ טְמֵיאָה בְאוֹתוֹ הַשֵּׁם. וְקַשְׁיָא. בְּדָא כְתִיב וְהֶעֱמִיד וְהֶעֱרִיךְ. רִבִּי זְעוּרָא בְשֵׁם רִבִּי אֶלְעָזָר. לֹא אָמַר כֵן אֶלָּא וְאִם כָּל בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיי. כָּל שֶׁאֵינָהּ רְאוּיָה לִיקָּרֵב לֹא כָאן וְלֹא בְמָקוֹם אַחֵר אֵינָהּ עוֹשָׂה תְמוּרָה. יָצָאת נְקֵיבָה שֶׁבָּעוֹף שֶׁאַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לִיקָּרֵב כָּאן רְאוּיָה לִיקָּרֵב בְּמָקוֹם אַחֵר. רִבִּי בּוּן וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. הֲרֵי הַרוֹבַע וְהַנִּרְבַּע הֲרֵי אֵינָן רְאוּיִין לִיקָּרֵב לֹא כָאן וְלֹא בְמָקוֹם אַחֵר וַהֲרֵי הֵן עוֹשִׂין תְּמוּרָה. אָמַר לוֹן. אַף אֲנִי לֹא אָמַרְתִּי אֶלָּא טְמֵאָה מַמָּשׁ. וְקַשְׁיָא. בְּדָא כְתִיב וְהֶעֱמִיד וְהֶעֱרִיךְ.