An offering is brought with intent for six things: The type of offering, the bearer of the offering, Gd, the fire on the altar, burning the proper items on the altar to produce an aroma and 'satisfying Gd'. For sin offerings, there is also intent to atone for the specific sin: Zevachim 2b, 46b
Whether, rabbinically, it is better for the owner of an animal to sanctify it, even if the butcher already did it: Shabbat 148b
Sanctifying part of an entity: Temurah 10a-b, 19a-b, 25a-b
What type of offering one must bring for a vow to bring a Sela coin to the mizbeiach: Keritot 10b
The sanctified item must be within the boundaries of one's property: Bava Metzia 7a
Less than a Perutah's worth may not be dedicated: Gittin 12b
It is inappropriate to bring an item worth less than a perutah as a gift to Gd: Keritot 10b
Difference between "Neder" and "Nedavah" forms of sanctification: Rosh HaShanah 6a; Megillah 8a; Nedarim 9a-b; Zevachim 2a-b
The righteous only perform the "Nedavah" form of sanctification: Nedarim 9a-b
If one partner in ownership of an animal sanctifies his half, and then buys out his partner; does dichuy apply: Kiddushin 7a; Zevachim 12a-b; Temurah 26a-b; Keritot 27a
Sanctifying an unsanctified object, "after I redeem it from the sanctification which I am about to create": Nedarim 28b-30a
What happens if someone sanctifies all of his property, in which there are male and female animals which are fit for offerings: Temurah 20a, 31b
What happens if someone dedicates property which is suitable for a communal offering: Keritot 6a
Whether there is a mitzvah to use an item which was dedicated for sanctified use earlier than another dedicated item, first: Yoma 62a, 64a; Megillah 21b; Temurah 24a
Would a person knowingly dedicate an entity for sale for Temple upkeep, if he knew that he could also dedicate it for use as a Temple offering: Temurah 31b
Sanctification based on an errant supposition: Eruvin 50a; Sotah 6b
Using one's parent's korban chatat, if the parent dedicates it and then dies: Keritot 27b
Using leftover funds from purchase of a sin offering, for a voluntary burnt offering: Temurah 22b-24a
Using (the profits from) the improved value [shevach] of a sanctified offering to gain atonement [Mitkaper biShevach Hekdesh]: Temurah 25b; Keritot 27a
Sanctifying and bringing a sin offering for another person: Nedarim 36a
What if a person sets aside a male animal for his sin offering, which is supposed to be female: Temurah 20a
What if a person sets aside a female animal for his pesach offering, which is supposed to be male: Temurah 19a [2x], 19b-20a; Keritot 28a
What if one sets aside money to purchase a korban chatat, with a particular level of korban in mind, and then he becomes wealthier or less wealthy and wishes to purchase a more expensive or less expensive kind of korban on the sliding scale: Keritot 27b
What if one purchases a korban chatat, and then he becomes wealthier or less wealthy and wishes to purchase a more expensive or less expensive kind of korban on the sliding scale, and the original becomes impure and he redeems it - may he purchase a more/less expensive korban with the money?: Keritot 27b
The communal court controlling dedication of communal offerings, to maximize the atonement achieved: Zevachim 6b-7a
Requirement that a korban be sanctified only at a time when it could actually be used; otherwise, it would be subject to dichuy: Zevachim 12a
If a man consecrates all of his property, does that include the clothing of his wife and children, and clothing that has been made for them and has not been worn?: Ketuvot 54a
Is a husband able to consecrate that which his wife produces over and above what the law expects her to produce?: Ketuvot 58b-59a
Considering the husband like a purchaser of his wife's work product, such that if his wife then consecrates it, it still belongs to the husband during the marriage: Ketuvot 59a-b
Verbal Sanctification
The courts enacted [tenai beit din] that one who brings an offering need not declare aloud for whom it is brought: Zevachim 2b, 46b, 46b-47a
A person may voluntarily dedicate a Burnt Offering, Celebratory Offering, or Thanks Offering: Nedarim 10a
When interpreting an ambiguous dedication, do we assume the person intended to consecrate the best or the worst? [בעין יפה or בעין רעה]: Nazir 31b
Whether speech is like giving the object over for sanctification: Nedarim 29b; Kiddushin 28b-29a; Bava Metzia 6a; Temurah 29b
If speech is non-specific, it is assumed that one is sanctifying the entity for Temple upkeep: Temurah 31b
Speech as a lower level of Sanctification than placing the item in a vessel of the Temple: Pesachim 34b
What happens if one dedicates an animal's limb, specifically; where the limb is [not] essential to the life of the animal: Kiddushin 7a
Sanctifying half an animal as one type of offering, and half as another type of offering: Temurah 26a-b
Sanctifying half an animal as one type of offering, and the other half as an offering which cannot be sanctified with verbal sanctification: Temurah 26b
If a person says that an item will be sanctified after 30 days, and then he reneges before Day Thirty: Nedarim 29b
Whether Sanctification of an offering-eligible creature for its value leads automatically to its sanctification as an actual offering, or not: Temurah 11b
Whether Sanctification of part of an offering-eligible creature for its value leads automatically to its sanctification as an actual offering, or not: Temurah 11b
Sanctification by partners: Temurah 16b
Sanctification by a community: Temurah 16b
Designation of a Type of Offering
Use of a form of speech entitled a "Yad," which does not specify all of the necessary elements, in the standard form: Nedarim 6a, 6b
Whether naming an animal a "Sin Offering" automatically makes it so: Nedarim 4a, 4b; Kiddushin 14a
Saying, about an animal, "This one is upon me [to bring]," using the word "Hu" or "Zeh" for 'this': Nedarim 6a
Stating, "This is a Sin/Guilt Offering," as opposed to "This is my Sin/Guilt Offering.": Nedarim 6a
Stating, "This animal shall be of Offering Type X for 30 days, and then of Type Y afterward.": Nedarim 29a-b
Stating, regarding a blemished animal, "This is an offering," or "This is for an offering": Temurah 27b
Switching a korban chatat to atone for a sin which is different from the one for which it was originally dedicated: Keritot 27b
Sanctification by Mistake - הקדש טעות
Sanctification by mistake does not work: Nazir 32a
"Sanctification by mistake" where one's words were not entirely fulfilled [e.g. "the black ox which will emerge from my house first"]: Nazir 30b-31b
"Sanctification by mistake" where one's words described a situation that didn't happen [e.g. "the black ox which left my house first"]: Nazir 31b
Attempting to sanctify a blemished animal: Zevachim 35b; Temurah 16b-17a, 27b
Attempting to alter the type of offering for which an animal has previously been sanctified: Temurah 32a
Attempting to sanctify a non-Kosher animal: Temurah 17a, 27b
Attempting to sanctify a female animal for an offering which may only be brought with a male animal: Zevachim 35b; Temurah 18b-19b, 19b-20b, 20b-21a, 27b; Keritot 28a
If a person attempts to sanctify an item which already has a certain sanctified status by Torah law, his efforts are irrelevant [Divrei haRav veDivrei haTalmid]: Temurah 25a
If there are two possible interpretations of one's verbal dedication and the result of one would be invalid, take the valid one [Ein adam motzi devarav l'vatalah אין אדם מוציא דבריו לבטלה]: Pesachim 53b; Ketuvot 58b; Temurah 27b
Whether conditional sanctification [where the sanctifier intended to have the condition fulfilled] has any power if the condition is not fulfilled: Nedarim 28a
Effectiveness of accidental sanctification of a blemished animal, which may be defined as a case where 1. One thinks sanctification of a blemished animal is permitted; 2. One wants to sanctify the animal for one offering, and instead does it for another; 3. One attempts to do it with one animal, and accidentally does it with a different animal 4. One thought the blemished offering would be permitted for use; 5. One didn't know what he was saying, when he said it: Temurah 13a, 17a, 27b
Argument that if a person attempts a sanctification which is valid to sanctify the value, but not the body, the body acquires a level of sanctification even as its value does [Migo diNachta Leih Kedushat Damim, Teichot Leih Nami Kedushat haGuf]: Temurah 19b, 20a-b
