Study Temurah folio 17A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
ליגזז וליעבד. רבי יוסי ברבי יהודה אומר: עשה שוגג כמזיד בתמורה, ולא עשה שוגג כמזיד במוקדשין.
in terms of it being permitted to shear its wool and to perform labor with it. R' Yosei, son of R' Yehuda, says that there is an additional stringency that applies to substitution but not to consecration: The Torah rendered the status of one who acts unwittingly like that of one who acts intentionally with regard to substitution, as in both cases the substitute is consecrated. But it did not render the status of one who acts unwittingly like that of one who acts intentionally with regard to consecrated items, since unwitting consecration is ineffective.
רבי אלעזר אומר: הכלאים, והטרפה, והיוצא דופן, וטומטום, ואנדרוגינוס — לא קדושין, ולא מקדישין.
R' Elazar says: An animal crossbred from diverse kinds, and a tereifa, and an animal born by caesarean section, and a tumtum animal, and a hermaphrodite animal are not sacred through consecration, and if they were sacred beforehand, e.g., one consecrated an animal and it subsequently became a tereifa, they do not sanctify non-sacred animals by means of substitution.
גמ׳ מאי טעמא דרבי יוסי ברבי יהודה? אמר קרא ״יהיה קדש״, לרבות שוגג כמזיד.
Talmud: The Talmud asks: What is the reason for the opinion of R' Yosei, son of R' Yehuda, that substitution applies whether one substitutes unwittingly or intentionally? The Talmud answers that the verse states: “He should not alter it, nor substitute it, a good for a bad, or a bad for a good; and if he should substitute his animal for an animal, then both it and that for which it is changed should be holy” (Leviticus 27:10). The apparently superfluous term “should be” serves to include the case of one who acts unwittingly like that of one who acts intentionally, with regard to substitution.