Талмуд к Темура 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:

[Оригинальные] святые [жертвы] являются более строгими [в некоторых отношениях], чем их заменители, а заменитель является [более строгими], чем [оригинальные] святые [жертвы], поскольку [оригинальные] святые [жертвы] могут сделать замену, однако замена не может сделать замену. Общественность и партнеры могут посвятить животное, но они не могут заменить, и [можно] посвятить конечности и зародыши, но нельзя заменить [их]. Заменитель является более строгим, [в этом] святость [навязывается актом замещения] применяется [даже] к животному с постоянным дефектом, и его нельзя выкупить, чтобы стричь или обрабатывать. Раввин Йосе бар Раввин Иегуда сказал: «Они приравнивали непреднамеренное [действие] к преднамеренному действию в отношении замещения, но не в отношении [посвящения оригиналу] святых [жертвоприношений]. Раввин Элиэзер сказал: Килаим [продукты запрещенного скрещивания], терефот [животные с таким смертельным состоянием, что они умрут в течение одного года], те, кто родился через кесарево сечение, дети неопределенного пола и гермафродиты - они не могут стать священными [жертвами ] и [где это уже священно] они не могут сделать [других животных] священными [путем замещения].

Jerusalem Talmud Nazir

There⁴²Mishnah Temurah 2:3., we have stated: “Rebbi Yose ben Rebbi Jehudah says, He⁴³God, in instituting the rules of Lev. 27:10 ff. made error equal to intent for substitution, but not for sacrifices.” Ḥizqiah said, in error: a prohibition, the one who substitutes: a prohibition⁴⁴He explains the Mishnah. Once an animal has been dedicated, it cannot be exchanged for another animal as long as it did not develop a blemish (Lev. 27:10). A person who intentionally violates this prohibition is whipped. It is asserted that a person who unintentionally violates the prohibition is also whipped (see the next paragraph). But a dedication in error is not a dedication for the House of Hillel.. If he wants to say “profane” but said “an elevation sacrifice”, it is sanctified⁴⁵While for vows one requires that “his heart and mouth be in unison”, for Temple dedications only the pronouncement counts (Deut. 23:24).. If he wants to say “an elevation sacrifice” but said “profane”, it is not sanctified. It follows that Rebbi Joḥanan, interpreting Rebbi Yose ben Rebbi Jehudah, parallels Rebbi Jeremiah’s explanation⁴⁶In the first paragraph of this Halakhah (Terumot 3:8, Note 86). regarding the House of Shammai on sacrifices. In Rebbi Joḥanan’s opinion, may one understand that “He made error equal to intent for substitution, but not for sacrifices,” if somebody dedicates a firstling?⁴⁷This is a question for Ḥizqiah. Without his comment, we would have read the Mishnah in Temurah to state that substitution in error is substitution, dedication in error is not dedication. But he insists that for R. Yose ben R. Jehudah, substitution in error is criminally punishable. Now everybody agrees that dedication in error is not punishable, but where do we find that intentional dedication should be punishable, to justify R. Yose ben R. Jehudah’s formulation? The answer is that the dedication of a firstling (which must be given to a Cohen) for any other sacrifice is forbidden (Lev. 27:26) and, therefore, should be subject to criminal prosecution. Can it be dedicated? Did not Rebbi Ḥiyya, Rebbi Aḥa, and Rebbi Yasa say in the name of Rebbi Joḥanan: If somebody dedicated a firstling and it was brought to the altar, it is not sanctified even for its money’s worth⁴⁸The firstling is sanctified at birth and never becomes the rancher’s property. The rancher has to raise the calf or lamb for 30 days and then is obligated to deliver it to a Cohen. Since nobody can dedicate what is not his, any dedication of a firstling by the rancher is void, not only invalid. In the case described, any Cohen can come and take the firstling from the altar and eat it (since only the blood of a firstling is given to the altar but nothing of its meat). There can be no prosecution for a nonexisting act.. If somebody dedicated a blemished animal for the altar, even as a substitute it is not sanctified⁴⁹The example of dedication of a blemished animal cannot be used as illustration of R. Yose ben Jehudah’s statement. A blemished animal cannot be dedicated; therefore, it neither can become a substitute sacrifice. The rules of substitutions and dedications are identical for blemished animals.. But if somebody dedicated an animal with a temporary blemish. Is that consistent⁵⁰(Logically) connected. This technical term appears as מְחֻוָּר “whitish, clear” in the Babli, pointing to differences in the pronunciation of ב, β in Galilee and ب in Babylonia. Cf. H. Guggenheimer, Die Aussprache des “Bet” in talmudischer Zeit, Bulletin, Verband jüdischer Lehrer und Kantoren der Schweiz Nr. 21, 1977, pp. 4–5. with whipping⁵¹Since a temporary blemish does not permanently disqualify the animal from the altar, the dedication cannot be a crime. Again, there is no difference between dedication and substitution; R. Yose ben R. Jehudah cannot refer to this case.? Rebbi Yudan, Rebbi Mattaniah’s father, said, explain it if he gave unblemished animals for the upkeep of the Temple⁵²Donating unblemished cattle, sheep, or goats for the upkeep of the Temple clearly violates the injunction of Lev. 27:9 to reserve such animals for the altar. However, that rule is formulated as an obligation, not as a prohibition and, therefore, involves no prosecutable offense. In the next paragraph it is established that R. Jehudah and his son found a biblical source which allows one to find a prohibition in Lev. 27:9. The rule of R. Yose ben Jehudah is valid only for him and his father, not for most other Sages..

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