These are the kodashim whose offspring and temurah exchanges are similar to [the original kodashim] themselves: [Concerning] the offspring of a shelamim and the temurah of the [shelamim]; their offspring and the offspring of their offspring ad infinitum, these are all deemed shelamim. [Thus,] they require leaning, libations, and the waving of the breast and thigh. R’ Eliezer says: The offspring of a shelamim may not be offered as a shelamim; but the Sages say: It may be offered. R’ Shimon said: [R’ Eliezer and the Sages] did not disagree concerning the offspring of the offspring of a shelamim, or concerning the offspring of the offspring of a temurah, that it may not be offered. Concerning what did they disagree? Concerning the offspring [itself]. R’ Eliezer says: It may not be offered. Whereas the Sages say: It may be offered. R’ Yehoshua and R’ Papyas testified con- cerning the offspring of a shelamim that it is offered as a shelamim. R’ Papyas said: I testify that we had a cow that was a shelamim-sacrifice and we ate it on Pesach, and we ate its offspring as a shelamim on the festival.

[Concerning] the offspring of a todah and [the todah’s] temurah; the offspring [of the todah and its temurah] and the offspring of their offspring: these are [all treated] like the todah [itself], except that they do not require bread.  The temurah of an olah, the offspring of the temurah [of an olah]; [i.e., the temurah’s] offspring, and the offspring of its offspring, ad infinitum, these are [all treated] like the olah [itself]. [Thus,] they require skinning and dis- membering, and [are consigned] in their entirety to the fires.

If one designates a female [animal] as an olah, and she gave birth to a male, [the offspring] is left to graze until it develops a blemish, and should [then] be sold and [the owner] should bring an olah with the proceeds. R’ Elazar says: [The offspring] itself is offered as an olah.  If one designates a female [animal] as an asham, it should [be sent to] graze until it be- comes blemished, then it should be sold and [its owner] should bring an asham with its proceeds. And if [the owner’s] asham was [already] brought, its proceeds should fall to [the Temple chests for] voluntary offerings. R’ Shimon says: It should be sold [even] without a blemish.  [Concerning] the temurah of an asham and the offspring of its temurah: [i.e., the temurah’s own] offspring, the offspring of her off- spring ad infinitum, they should [be sent to] graze until they become blemished, then they should be sold, and their proceeds should fall [to the Temple chests] for voluntary offerings. But R’ Eliezer says: They should be left to die. And R’ Elazar says: [The owner] should bring olah-offerings with their proceeds.  An asham whose owner died and one whose owner received atonement should be sent to graze until they become blemished, then they should be sold, and their proceeds should fall to [the Temple chests for] voluntary offerings. But R’ Eliezer says: They should be left to die. And R’ Elazar says: [The owner] should bring an olah-offering with their proceeds.

But is not the voluntary [communal] offering also an olah, so what is the difference between the words of R’ Elazar and the words of the Sages? Rather, when [an animal] comes as an obligatory offering, [the owner] must lean on it and bring wine libations, and its libations are bought from his [funds]. And if [the owner] was a Kohen, the [right to perform] its service and its hide belong to him. But when it is a voluntary [communal] offering, [the owner] does not lean on it and does not bring libations for it; but [rather] and its libations are bought from communal funds. [And] even if [the owner] is a Kohen, [the right to perform] its service and its hide belong to the members of the mishmar.