- Proving that קטורת has קדושת הגוף
On the previous Daf, Rabbah sought to prove to Rav Chisda that communal sacrificial items can be redeemed from the fact that yearly leftover קטורת is redeemed. Rav Chisda replied that קטורת only has קדושת דמים – monetary sanctity, not קדושת הגוף – physical sanctity, and therefore is redeemable. [He holds the מכתשת – mortar in which the קטורת was prepared was not a כלי שרת – [sacred] service vessel, and cannot confer קדושת הגוף.] Rabbah replied that a Baraisa teaches that the קטורת becomes disqualified through being touched by a טבול יום (someone who immersed in a mikveh and becomes completely tahor at nightfall). If קטורת only had קדושת דמים, a טבול יום would not disqualify it, as proven by a Mishnah which states that מנחות can be disqualified by a טבול יום after they received kedushah from a כלי (i.e., קדושת הגוף)!? The Gemara asks that if קטורת does posses קדושת הגוף, it should become disqualified with לינה – being left overnight, yet a Mishnah implies that it does not!? Rabbah answered that קטורת is different, הואיל וצורתה בכל השנה כולה – since its form remains the same throughout the year. Since it does not physically deteriorate, it is not Biblically subject to לינה disqualification, despite having קדושת הגוף.
- לב בית דין מתנה עליהן and the laws of automatic קדושת הגוף
Having proven from קטורת that communal sacrificial items can be redeemed, like Rebbe Yochanan said regarding extra תמידין, the Gemara wonders how: וכי קדושה שבהן להיכן הלכה – were has their sanctity gone? Rabbah explained: לב בית דין מתנה עליהן – the mind of Beis Din stipulates about them to make their kedushah conditional to circumstances: if they are needed for communal sacrifices, their kedushah is קדושת הגוף, but if not, they will only have קדושת דמים (to be sold). Abaye asked Rabbah that he himself ruled: הקדיש זכר לדמיו – if one was makdish a male ram for its monetary value (not as a korban), it attains קדושת הגוף automatically, since it is eligible for it. If so, Beis Din’s stipulation to give it only קדושת דמים would be ineffective!? The Gemara answers that it only acquires קדושת הגוף automatically if he was makdish its value for the sacrifice for which it is eligible (e.g., a ram for purchasing an עולה), but not if he was makdish its value for a different purpose (e.g., a ram for purchasing נסכים).
The Gemara proves at the end of the Daf that Rebbe Shimon does not hold לב בי"ד מתנה עליהן, and holds the extra תמידין cannot be redeemed without a מום.
- לב בי"ד מתנה עליהן in unusual cases (אבודין, פרה אדומה)
Abaye challenged Rabbah’s principle that לב בי"ד מתנה עליהן from a Baraisa: if the bull and goat for Yom Kippur were lost, and others were brought in their place and they were subsequently found, Rebbe Yehudah holds the original animals are left to die. Rebbe Elazar and Rebbe Shimon hold they are left to pasture, and after developing a מום, they are redeemed (and the proceeds are used for communal נדבות). According to Rabbah, they should be redeemed without a מום, since they are not needed!? The Gemara answers: שאני אבודין דלא שכיחי – lost [korbanos] are different, because they are uncommon, and Beis Din does not make stipulations for unusual occurrences. This is challenged from a Baraisa teaching that a פרה אדומה, which is certainly rare, can be redeemed without a מום, even if a nicer one was found!? After a lengthy discussion proves that a פרה אדומה does indeed have קדושת הגוף, the Gemara finally answers that a פרה אדומה is different, הואיל ודמיה יקרין – since it is very expensive; therefore, Beis Din makes its kedushah conditional despite its being rare.
