and the original guilt offering became blemished, and he desacralized it by transferring its sanctity onto another animal, which was then lost, and the owner achieved atonement by bringing another, third, animal as a guilt offering, and then the second animal was found and was consigned to be sacrificed as a burnt offering, as is the case for any guilt offering whose owner has achieved atonement by means of another offering, what is the halakha as to whether he can effect substitution for the second animal? Since this animal’s sanctity stems from that of the original blemished animal, and he had already effected a substitute for that original animal, perhaps he cannot now substitute for the second animal, as this would constitute repeat substitution.

Abaye said: What is the dilemma he is raising? If his essential dilemma concerns the fact that there are two bodies, i.e., two different animals, then the dilemma would stand even if the original animal and the replacement were of one type of sanctity. If so, let the dilemma be raised even in a case where he did not achieve atonement by another guilt offering, and the second animal remained a guilt offering, rather than being consigned to be sacrificed as a burnt offering.

And if the dilemma is due to the fact that there are two types of sanctity, it would stand even if it was only one body. If so, let the dilemma be raised even where the animal did not become blemished but was simply lost and found after the owner atoned by means of another animal, and it was thereby consigned to be sacrificed as a burnt offering. Why did Rabbi Avin present such a complex case?

The Gemara explains: Rabbi Avin raises one dilemma as a result of the anticipated solution to another dilemma: If you say that in the case of two bodies and one type of sanctity it is not possible to effect substitution on the second animal, perhaps that is because this sanctity already had been substituted one time. If so, what is the halakha in the case of two bodies and two types of sanctity? Is the offering changed enough to enable another substitution for it? The Gemara concludes: The dilemma shall stand unresolved.

The Gemara presents an alternative version of the previous dilemma. Rabbi Avin raises a dilemma: According to the opinion of Rabbi Yoḥanan, who said that Rabbi Shimon holds that one cannot effect substitution and then effect substitution again for the same animal, if one designated an animal as a guilt offering with which to achieve atonement and substituted for it, and the initial guilt offering became blemished and he desacralized it by transferring its sanctity onto another animal, what is the halakha as to whether he can then effect substitution for this last animal? On the one hand, it is a different animal; on the other hand, it possesses the same sanctity.

Rabbi Avin raises another dilemma: If the first animal was lost and the owner achieved atonement by bringing another as a guilt offering, and the first animal was found and was consigned to be sacrificed as a burnt offering, what is the halakha as to whether he can then effect substitution for it? On the one hand, it is the same animal; on the other hand, it possesses a different type of sanctity.

Abaye said: Which of these two is the essential dilemma he is raising? If his dilemma concerns a case of another type of sanctity in the same body, he should not raise the dilemma in the case where the initial guilt offering became blemished and he desacralized it by transferring its sanctity onto another animal. And if his dilemma concerns a case of another body with the same sanctity, he should not raise the dilemma in the case where the owner achieved atonement by bringing another animal as a guilt offering.

The Gemara explains: Rabbi Avin raises one dilemma as a result of the anticipated solution to another dilemma, as follows: If the initial guilt offering became blemished and he desacralized it by transferring its sanctity onto another animal, what is the halakha as to whether he can then effect substitution for the second animal? Do we say that it is with the first guilt offering that he cannot effect substitution again, but with another body, even though it is sanctified with the same type of sanctity, he can effect substitution again? Or perhaps we say that with regard to any animal with the same type of sanctity, he cannot effect substitution again?

And if you say that with regard to this other body, since it maintains the same type of sanctity as the original animal one cannot effect substitution again, but what then of a case where the first animal was lost and the owner achieved atonement by bringing another animal as a guilt offering, and this first animal was then found and was consigned to be sacrificed as a burnt offering? What is the halakha as to whether he can effect substitution again for the same animal, since now its sanctity has changed?

The Gemara elaborates: Do we say that when Rabbi Yoḥanan states that the owner cannot effect substitution and then effect substitution again, this statement applies to the same body with the same type of sanctity, but as for the same body with another type of sanctity, he can effect substitution again? Or perhaps we say that even concerning another type of sanctity, since it is the same body, he cannot effect substitution again with it. The Gemara concludes: The dilemma shall stand unresolved.

§ The Gemara cites a similar discussion. Rabbi Yehoshua ben Levi says: One who redeems an animal that was originally consecrated as an offering and developed a blemish must pay an amount equivalent to its value and add an additional one-fifth of its value. But one who redeems an animal that was consecrated second, i.e., in place of a desacralized blemished offering, and then developed a blemish itself, must pay an amount equivalent to its value but does not add an additional one-fifth of its value.

Rav Pappa said: What is the reasoning of Rabbi Yehoshua ben Levi? The verse states: “And if he that consecrated it will redeem his house, then he shall add the fifth part of the money of your valuation unto it, and it shall be his” (Leviticus 27:15), from which Rabbi Yehoshua ben Levi infers that the requirement to pay an additional one-fifth applies to one who consecrates an item directly, but not to the one who applies the sanctity of another item to it.

Rabbi Avin raises a dilemma concerning a similar matter: If one designated an animal as a guilt offering by which to achieve atonement and it became blemished, and he added one-fifth to its value and desacralized it, and he then used the consecrated money to purchase another guilt offering, which was then lost, and the owner achieved atonement by bringing another, third, animal as a guilt offering, and the second animal was found and consigned to be sacrificed as a burnt offering, and then it developed a blemish, what is the halakha as to whether the owner must add one-fifth to its value when he redeems it?

Abaye said: What is the dilemma he is raising? If he is raising a dilemma with regard to two bodies, i.e., two different animals, the problem should stand even if both are of one type of sanctity. If so, let the dilemma be raised even in a case where he did not achieve atonement through another guilt offering, and the second animal was never consigned to be sacrificed as a burnt offering.

And if he is raising a dilemma with regard to two types of sanctity, it should apply even in the case of one body. If so, let the dilemma be raised even in a case where the original animal did not become blemished but was simply lost and found after the owner atoned by means of another offering and thereby consigned the original animal to be sacrificed as a burnt offering.

The Gemara explains that Rabbi Avin raises one dilemma as a result of the anticipated solution to another dilemma, as follows: If you say that in a case of two bodies and one type of sanctity the owner does not add one-fifth, perhaps that is because one-fifth was already added once to redeem an animal with that type of sanctity. If so, what is the halakha in the case of two bodies and two types of sanctity? Perhaps, since the second animal possesses a different sanctity, it is considered to possess its own original sanctity, rather than derivative sanctity, and therefore one who redeems it adds one-fifth. The Gemara concludes: The dilemma shall stand unresolved.

The Gemara presents an alternative version of the previous dilemma. Rabbi Avin raises a dilemma: If one designated an animal as a guilt offering with which to achieve atonement, and it became blemished and he desacralized it by transferring its sanctity onto another animal, and he added one-fifth of its value, and the second animal was lost and the owner achieved atonement by bringing another, third, animal as a guilt offering, and the second animal was found and was consigned to be sacrificed as a burnt offering, and then it developed a blemish, what is the halakha as to whether the owner must add one-fifth to its value when he redeems it?

Abaye said: Which of these two is the essential dilemma he is raising? If he raises a dilemma with regard to the case of another type of sanctity in the same body, he should not raise the dilemma about a case where the initial guilt offering became blemished and he transferred its sanctity to another animal. And if his essential dilemma concerns the case of another body with the same type of sanctity, he could pose his dilemma with regard to a case where the second animal was not lost and found and consigned to be a burnt offering.

The Gemara explains that Rabbi Avin raises one dilemma as a result of the anticipated solution to another dilemma. If the initial guilt offering became blemished and he desacralized it by transferring its sanctity onto another, second, animal, what is the halakha as to whether the owner must add one-fifth to its value when he redeems it? Do we say that with regard to a second redemption of the first guilt offering he does not add one-fifth, since it is the same body and the same sanctity, but here, when it is another body, even though it maintains the same type of sanctity as the initial animal, he adds one-fifth, as it is considered to be directly consecrated?