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1. The Rabanan argue about the status of a live, four-month-old fetus found after the slaughter of its mother, a Chatas.
2. There is an argument about a person who pledges that the foot of his animal should be a Korban Olah.

3. The Gemara is unsure about whether a person who is Makdish a limb of a bird thereby is also Makdish the entire bird (according to Rebbi Yosi, who says that this is the case when one is Makdish a limb of an animal).
4. The Gemara is unsure about whether a person who is Makdish the value of a limb of an animal for a Korban must actually bring that animal as that Korban (assuming that the animal is of the correct type for that Korban).

5. A person who was Makdish an animal to be a Shelamim, and when it was slaughtered it was found to contain a fetus, does not transgress the prohibition against bringing Chulin into the Azarah.


1. One Beraisa says that it is eaten according to the laws of a Chatas (just like its mother). Another Beraisa says that it must be eaten like an ordinary Chulin animal.
2. Rebbi Meir and Rebbi Yehudah: It should be sold to be an Olah, and the value of the foot should go to Hekdesh. Rebbi Yosi and Rebbi Shimon: The entire animal is an Olah.

3. Rava is unsure about whether this applies to an animal because the verse mentions an animal, or whether it applies only to a Korban and the verse includes a Korban.
4. Rava is unsure about whether (according to Rebbi Yosi) the monetary holiness of the limb causes the entire animal to be Hekdesh, and the total monetary Hekdesh causes it to be fit to be brought as a Korban, or whether we do not combine these two rules ("Migu") in order to allow the actual animal to be brought as a Korban.
5. The implication of the verse is that one transgresses this prohibition only if he had no reason to bring it into the Azarah in the first place. In this case, he needed to bring the mother into the Azarah, and therefore he does not transgress this prohibition.

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