015a – Bechoros - Page 15a – 015a - הלוקח עובר חמורו פרק ראשון בכורות דף טו, ע"א

So Zu divrei Rabbi Shimon Umahleku hu oimi bayulei.

So Rav should have said, this is the words of Rabbi Shimon and his, and his group, because that language would be understood that our Mishnah is also learned by the view of the Chachamim that disagree in Rabbi Shimon.

And since he did not say so, so it appears as if we cannot even interpret the Mishnah even like the Chachamim.

And the Gemara says, Amri, they said that the Rav kiRabbi Shimon ben Lakish.

That the Rav holds like the view of Reish Lakish.

The Amar who says, "LeRabonon kodshi bedekabbais hoyu bechlol hamoda veharacha." He holds that according to the view of the Rabonon who disagree on Rabbi Shimon, the Mishnah of, of Temura.

So kodshi bedekabbais, the items that you consecrate for the bedekabbais, they were part of the halachas of hamoda veharacha that you have to stand up and evaluate.

But kodshim mizbeiach lo hoyu bechlol hamoda veharacha.

But the kodshim that go on the mizbeiach, they are not included in hamoda veharacha.

Because the verse that requires hamoda veharacha talks only about the kodshi bedekabbais, those who are consecrated for the, uh, Beis Hamikdash.

But velo metuk belo mastisin kiRabbono.

So that's why our Mishnah cannot be interpreted even according to the Chachamim.

The Katan, the Sefer, because it says in the Sefer, "Veimeisu yikaveiru," that if they die, they should be buried, meaning that it's asur behano'eh.

So in the Sefer, which is the case that the hagedush was done before they received the mum, over there, the Mishnah says that it's asur behano'eh.

Yikaveiru asur behano'eh.

It doesn't say you should redeem them.

And that is because our Mishnah doesn't hold like Reish Lakish in the view of the Chachamim, uh, that, uh, kodshim mizbeiach, um, are included in hamoda veharacha.

So then it cannot go even like the Chachamim, the way Reish Lakish interpreted it.

Vereg diGemara, "Mimai dehomeisu yikaveiru mishum deboyi hamoda verachahu?" How does Rav know that the reason why the Sefer holds that you don't redeem them is because you need to ha-have hamoda veharacha ba kodshi mizbeiach, and that's why it doesn't go like Rabbi Shimon and not like the Chachamim.

Dilmo mishum deim podimes hakodshim lachilum leklovim hu.

Perhaps it's-- the reason is not because we don't need hamoda veharacha, like Rabbi Shimon ben Lakish in the view of the Chachamim, that kodshi, uh, mizbeiach never need haracha.

But, uh, the reason why the Sefer says that, uh, yikaveiru is because you cannot redeem kodshim and podimes hakodshim lachilum leklovim to give it to eat to the dogs.

Meaning that animals of kodshim, the behemoths of kodshim that died and are no longer fit for the human consumption, so you don't redeem them so that you can feed their meat to the dogs.

Um, but the Reisha, you do redeem them to feed them to the dog bec-because to the dogs, since their mum, their defect came before they were-- became kodesh, they never be-- had the stringent chamura, never the stringent kedusha, because they were never kodesh haguf.

They were only for kodesh fedamim.