The offspring of a chatas, the temurah of a chatas, and a chatas whose owners have died are left to die. [Regarding a chatas] whose year has passed and [one] that was lost and [then] found blemished: If after the owners have atoned for their sin, it is left to die, and it does not make a temurah, and it is forbidden for benefit but is not subject to me’ilah; but if before the owners have atoned for their sin, it is left to graze until it develops a blemish, and it is [then] sold and [the owner] purchases another chatas with its proceeds, and [the original chatas] makes a temurah and is subject to me’ilah.

[Regarding] one who sets aside money for his nezirus [offerings], [the money] is not permitted for benefit but is not subject to me’ilah, since all [the money] is fit to be brought as a shelamim.  [If the nazir] died [and the money] was unspecified, it falls [into the fund] for voluntary offerings. [If the money] was specified, the money [designated] for the chatas should go to the Dead Sea [and that money] is not permitted for benefit but is not subject to me’ilah. [With] the money [designated] for the olah they should bring an olah, and [with] the money [designated] for the shelamim they should bring a shelamim, and [the shelamim] may be eaten for one day, and does not require [the accompanying] bread.

R’ Yishmael says: The [sacrificial] blood is lenient in the beginning and stringent in the end, and the libations are stringent in the beginning and lenient in the end: The blood in the beginning is not subject to me’ilah [but once] it left [the Court- yard] to the Kidron Valley it is subject to me’ilah; libations in the beginning are subject to me’ilah [but once] they have gone [down] to the shissin they are not subject to me’ilah.

The ashes of the Inner Altar and of the Menorah are not permitted for benefit but are not subject to me’ilah. [If] one consecrates the [value of the] ash initially, [the ash] is subject to me’ilah.  Turtledoves whose time has not yet arrived or young pigeons whose time has passed are not permitted for benefit but are not subject to me’ilah. R’ Shimon says: Turtledoves whose time has not yet arrived are subject to me’ilah, and young pigeons whose time has passed are not permitted for benefit but are not subject to me’ilah.

Milk of consecrated [animals] and eggs of [consecrated] turtledoves are not permitted for benefit but are not subject to me’ilah. In what [circumstance] do these words apply? Regarding items consecrated for [offering on] the Altar. But regarding items consecrated for Temple upkeep, [if] one consecrated a hen, it and its egg are subject to me’ilah; [if one consecrated] a [she]-donkey, it and its milk are subject to me’ilah.

Any [consecrated item] that is fit for [offering upon] the Altar but not for Temple upkeep, [or fit] for Temple upkeep but not for [offering upon] the Altar, [or] neither [fit] for [offering upon] the Altar nor for Temple upkeep, is subject to me’ilah.  How so? [If] one consecrated a pit filled with water, a manure dump filled with manure, a dovecote filled with doves, a tree filled with fruit, [or] a field filled with grasses, both they and their contents are subject to me’ilah. But if one consecrated a pit and it subsequently became filled with water, a manure dump and it subsequently became filled with manure, a dovecote and it subsequently became filled with doves, a tree and it subsequently became filled with fruit, [or] a field and it subsequently became filled with grasses, they are subject to me’ilah but their contents are not subject to me’ilah. These are the words of R’ Yehudah.  R’ Shimon says: [If] one consecrates a field or a tree, both they and their produce are subject to me’ilah because [the produce] is a growth of hekdesh.  The offspring of a maaser animal may not suckle from the maaser animal, and others would [therefore] donate [milk] for this purpose. The offspring of a consecrated animal may not suckle from the consecrated animal, and others would [therefore] donate [milk] for this purpose. Laborers may not eat of the dried figs of hekdesh, and so too, a cow may not eat of the vetch of hekdesh.

The roots of a commoner’s tree that extend into hekdesh’s [field] or the roots of hekdesh’s [tree] that extend into a commoner’s [field] are not permitted for benefit but are not subject to me’ilah.  A spring that flows from a field of hekdesh is not permitted for benefit but is not subject to me’ilah. [Once the water] flows out of the [hekdesh] field, one may derive benefit from it.  The [libation] water that is in the golden jug is not permitted for benefit but is not subject to me’ilah. [Once the water] was placed into the flask, it is subject to me’ilah.  The willow branch is not permitted for benefit but is not subject to me’ilah. R’ Eliezer the son of R’ Tzadok says: The elders used to place [the branch] in their lulavim.

A bird’s nest atop a tree of hekdesh is not permitted for benefit but is not subject to me’ilah. [Regarding a bird’s nest] that is in an asheirah, one should knock it down with a stick. [If] one consecrates a forest, everything it contains is subject to me’ilah. [If] the Temple treasurers purchased trees, the trees are subject to me’ilah, but the shavings and the leaves are not subject to me’ilah.