Talmud for Temurah 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:

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.

Jerusalem Talmud Shabbat

Naḥman, the son of Rebbi Samuel bar Naḥmani in the name of Rebbi Samuel bar Naḥmani: The five kinds of purification sacrifices which are left to die, if the Court decides to abolish, they may abolish³⁴⁶Mishnah Temurah 3:1. A purification sacrifice is an obligation; it cannot be offered voluntarily nor can there be more than one sacrifice for one obligation. Also it is most holy; its sacred status cannot be abolished. Therefore the calf born to an animal dedicated as purification sacrifice, or a substitute for such an animal, or one whose owner had died, or a dedicated one which became too old to be sacrificed, or one which was lost and found later when it had developed a defect and the owner in the meantime had offered a substitute, are intrinsically holy but forbidden as sacrifices. The rule, classified in the Babli (Bekhorot 16a, Temurah 18a) as “tradition”, i. e., being part of the original institutions of post-exilic Judaism, possibly older, is treated here as rabbinic interpretation.. Rebbi Ḥiyya bar Ada said, that means that they are not sent to die but are used for voluntary sacrifices. But as far as sacrificing on the altar is concerned, no purification sacrifice destined to die may be sacrificed³⁴⁷While biblically the animal cannot become a sacrifice in any form, if it develops a blemish it can be sold as profane and the money used for additional Temple sacrifices..

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