Тот, кто определил женщину [животное] как олу, и она рождает самца, будет пастись, пока не станет испорченным, и будет продан, и он принесет олу с его деньгами. Раввин Элиэзер сказал: самому потомству предлагается олах . Тот, кто определил женщину как ашама [жертву, приносимую для облегчения вины], пусть она пасется, пока не станет испорченной, а затем пусть будет продана, и он принесет ашам с ее деньгами. Если он [уже] предложил свой ашам , его деньги выпадают [в Храмовый фонд] для добровольного предложения. Раввин Шимон сказал: это продано, хотя не испорчено. Заменитель ашама , потомок обмена и потомство потомка до конца света оставляют пастись до тех пор, пока они не станут испорченными, а затем проданы и их деньги падают [в храмовый фонд] для добровольное предложение. Раввин Элиэзер сказал: [они будут уединены, пока] не умрут. И сказал рабби Елеазар: он принесет Олота со своими деньгами. Asham , чьи владельцы умерли, или чьи владельцы искупил [ с использованием другого животного] будут пастись , пока они не станут портили , и они должны быть проданы, а их деньги падает [в фонд Храма] для свободной воли жертвы. Раввин Элиэзер сказал: [они будут уединены, пока] не умрут. И сказал рабби Елеазар: он принесет Олота со своими деньгами.
Bartenura on Mishnah Temurah
ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.
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English Explanation of Mishnah Temurah
If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. An olah must be a male animal. If one sets aside a female animal to be an olah, he has sanctified it, but it cannot be offered up in the manner he wished. To solve this problem, we let the animal go out to pasture until it is blemished. Once it is blemished it can be sold, because it can no longer be sacrificed. Our mishnah points out that if the female animal has male offspring, the same process is undergone by that animal. We can’t sacrifice it because its sanctity came from its mother and its mother was improperly dedicated to be an olah. In both cases the profits from the sale go towards buying another olah. Rabbi Elazar disagrees and holds that the male offspring can be offered as an olah, even though its mother could not.
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Bartenura on Mishnah Temurah
המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].
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English Explanation of Mishnah Temurah
If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The asham (a guilt-offering) must also be male. The same solution is employed as was used above. There is an additional issue with the asham. If before he buys the new asham he brings another animal through which he atones for his guilt, then he can’t use the proceeds from the blemished asham to buy a new asham, because one can’t bring two ashamot for one sin. In this case, the proceeds go to a fund that is used to buy freewill offerings. Rabbi Shimon says that they can sell the original asham without even waiting for it to be blemished. In his opinion, the fact that it can’t be sacrificed as an asham already is a blemish, and we need not wait for another one.
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Bartenura on Mishnah Temurah
תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.
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English Explanation of Mishnah Temurah
The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. As stated above, one can’t bring two ashamot for one sin. So while an asham can make a substitute, the substitute cannot be offered as an asham. Neither can the offspring or any subsequent offspring of the substitute or the asham. According to the first opinion, all of these animals must go out to pasture, become blemished and then sold for money to be used for freewill offerings. Rabbi Eliezer says that these animals must be left to die, just as they are in the case of a hatat (see 2:2; we will learn more about the hatat in the next mishnah). Rabbi Elazar says that he can bring olot (burnt offerings) with the proceeds. His opinion will be explained in tomorrow’s mishnah.
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Bartenura on Mishnah Temurah
אם קרב אשמו – and furthermore, he does not need a guilt-offering.
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English Explanation of Mishnah Temurah
An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. If the asham itself cannot be sacrificed because either its owner died or he already achieved atonement through another animal, then the same debate about what to do with the proceeds of its sale occurs as we saw in section three above.
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Bartenura on Mishnah Temurah
יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.
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Bartenura on Mishnah Temurah
תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.
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Bartenura on Mishnah Temurah
תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.
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Bartenura on Mishnah Temurah
ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.
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Bartenura on Mishnah Temurah
יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.
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Bartenura on Mishnah Temurah
אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold].
