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1. The Mishnah lists ways in which Temurah is more stringent than Kodshim.
2. There are many explanations of Rebbi Yosi's statement that "accidental acts [of Temurah] are considered intentional," in contrast to accidental acts of sanctification of Kodshim.

3. There is an argument about what happens when one is Makdish a Tereifah.
4. The Mishnah states that the offspring and Temurah of a Shelamim, and all of their future offspring forever, are like a Shelamim.

5. Rebbi Eliezer disagrees with the Mishnah (#4 above).


1. Temurah can cause even an animal with a permanent blemish to have a stringent degree of sanctity. It is considered like an animal that was dedicated as a Korban before it was blemished (even though Temurah was done to it afterwards). Therefore, even after it is redeemed to be eaten, it cannot be shorn or worked.
2. For example, Chizkiyah says that if one thinks that he is permitted to make a Temurah and therefore does so, he still receives lashes (see Shitah Mekubetzes #3), as opposed to someone who thinks that he is permitted to be Makdish an animal with a blemish, who does not receive lashes. This is derived from the verse, "It will be holy," which equates an unintentional Temurah with a Temurah made intentionally.

3. Shmuel: The animal receives the sanctity of a Korban, and must be put to death since it cannot be offered. Rebbi Oshiya: It may be redeemed from Hekdesh and fed to dogs.
4. They therefore require Semichah, libations, and the waving of the Chazeh v'Shok like all other Shelamim.
5. Rebbi Eliezer maintains that the offspring of a Shelamim is put to death. In contrast to this view, the Mishnah emphasizes that not only is the offspring not put to death, but rather it is offered as Shelamim, and all future offspring of the offspring are Shelamim.

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