The following are sacrifices whose offspring and substitutes are the same as them:The offspring of shelamim and their substitutes, their offspring and the offspring of their offspring, till the end of time, are regarded as shelamim, and they require the laying on of hands, libations and the waving of the breast and shoulder. Rabbi Eliezer says: the offspring of a shelamim must not be offered as a shelamim. The sages say: it is offered. Rabbi Shimon said: there is no dispute between them as regards the offspring of the offspring of a shelamim or the offspring of the offspring of a substitute that they are not offered. What did they dispute? The offspring [of a shelamim]: Rabbi Eliezer says: it is not offered, But the sages say: it is offered. Rabbi Joshua and Rabbi Papias testified regarding the offspring of a shelamim that it is offered as a shelamim. Rabbi Papias said: I testify that we had a cow of a shelamim and we ate it on Pesah and we ate its offspring as a shelamim on the festival [of Sukkot].

If one set aside a female animal for an olah and it gave birth to a male, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an olah. Rabbi Elazar says: the [male] animal itself is offered as an olah. If one sets aside a female [animal] for an asham, it goes out to pasture until it becomes unfit for sacrifice. It is then sold and with its money he brings an asham. If he has already offered an asham [in its place], its money goes for freewill-offerings. Rabbi Shimon says: it is sold without [waiting for] a blemish. The substitute of an asham, the young of its substitute, their young and the young of their young until the end of time, go out to pasture until unfit for sacrifice. They are then sold and their money goes for a freewill-offering. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money. An asham whose owner died or whose owner obtained atonement [through another animal] goes out to pasture until unfit for sacrifice. It is then sold and its money goes for freewill-offerings. Rabbi Eliezer says: they are left to die. Rabbi Elazar says: he brings olot [burnt sacrifices] with their money.

But cannot a nedavah [freewill-offering] also be an olah? What then is the difference between the opinion of Rabbi Elazar and that of the sages? Only in that when the offering comes as an obligation, he lays his hands on it and he brings libations and the libations must be from him; and if he is a priest, the privilege of officiating and its hide belong to him. Whereas when he brings it as a freewill-offering, he does not lay his hands [on it], he does not bring libations with it, the libations are provided by the congregation, and although he is a priest, the privilege of officiating and its hide belong to the men of the division [officiating that particular week].

The substitute of a first-born and an animal tithed, their young and the young of their young until the end of time, they are all treated like a first-born and an animal tithed, and are eaten by the owners when blemished. What is the difference between a first-born and an animal tithed [on the one hand] and other dedications [on the other]? All [blemished] dedications are sold in the market, killed in the market, and weighed by the pound, but not a first-born and an animal tithed. They [other dedications] and their substitutes are redeemed, but not a first-born and an animal tithed. They [other dedications] come from outside the land [to the land], but not a first-born and an animal tithed. [If] they however came from [outside the holy land] unblemished, they are offered, if blemished they are eaten by their owners with their blemishes. Rabbi Shimon: what is the reason? Because a first-born and an animal tithed have a remedy wherever they are, whereas all other dedications, although a blemish has occurred in them, remain holy.