Study Temurah folio 33A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
But if the halakha of standing and valuation is already mentioned with regard to a non-kosher animal, how do I realize the meaning of the verse: “And if it be any non-kosher animal, of which they may not bring an offering unto YHWH, then he shall set the animal before the priest. And the priest sha
The baraita continues: One might have thought that any blemished animal can be redeemed, even for a temporary blemish. Therefore, the verse states: “Non-kosher animal, of which they may not bring an offering,” which indicates that only a blemished animal that may not be sacrificed at all, i.e.,
The Talmud concludes its reasoning: And God states that one should perform standing and valuation for a blemished animal, in accordance with the verse “Then he shall set the animal before the priest. And the priest shall value it.” Since the verse requires that the animal have a permanent blemish to
§ The Talmud analyzes the opinion of Reish Lakish. Rav Giddel said that Rav said: What is the reasoning of Reish Lakish, who said that according to the Rabbis, animals consecrated for Temple maintenance were included in the halakha of standing and valuation, whereas animals consecrated for the alt
Rav explained: What is an item for which the halakha is not divided between good and bad, i.e., where there is no difference between unblemished and blemished animals? You must say that this is an item consecrated for Temple maintenance, which has the same sanctity whether blemished or unblemished