1. תזבח ואכלת בשר: the source prohibiting גיזה and עבודה of פסולי המוקדשין

The Mishnah taught that korbanos which were disqualified with a מום and redeemed do not revert to chullin to become permitted for shearing and work, and their milk remains prohibited. A Baraisa darshens: "תזבח" ולא גיזה – you shall slaughter it, but it is not permitted for shearing; "בשר" ולא חלב – you may eat its meat, but not its milk; "ואכלת" ולא לכלביך – you may eat it yourself, but you may not feed it to your dogs. מכאן שאין פודין את הקדשים להאכילן לכלבים – From here we derive that one may not redeem kodashim in order to feed them to dogs (i.e., if the meat would only be permitted to dogs, it cannot be redeemed). In another version, the Baraisa darshens: תזבח...ואכלת – you shall slaughter…you shall eat teaches: אין לך בהן היתר אכילה אלא משעת זביחה ואילך – you have no permit to eat it until the time of shechitah and on (but its fleece and milk, which are removed during its lifetime, are prohibited).אבל פודין את הקדשים להאכילן לכלבים – But one may redeem kodashim in order to feed them to dogs.

1. Rav Huna: offspring born after the mother’s פדיון are brought into a כיפה to die

The Mishnah taught that offspring of a korban which developed a מום are prohibited even after the mother’s פדיון. This refers to where they were conceived before פדיון and born after פדיון. However, those born before the mother’s פדיון are themselves קדוש, as derived in a Baraisa. There is a machlokes whether offspring born before the פדיון are fit to be brought as korbanos, or only לרעייה – for grazing, i.e., they are unfit as korbanos but may not be redeemed until they develop a מום. Amoraim disagree about the halachah of offspring born after the mother’s פדיון. Rav Huna says: כונסן לכיפה והן מתין – one brings them into a chamber and they are left to die. He explains that we have no alternative: ליקרבינהו – should we sacrifice them on the מזבח? We cannot, because מכח קדושה דחויה קאתו – they come from rejected sanctity (i.e., they were born from a בעלת מום, and after its פדיון). ליפרקינהו – Should we redeem them? We cannot, because לא אלימי למיתפס פדיונן – [their kedushah] is not strong enough to take hold of their redemption money.

1. Rebbe Chanina: fetuses are designated as korbanos shortly before the mother’s פדיון

Rebbe Chanina disagrees with Rav Huna’s ruling about the halachah of offspring born after the mother’s redemption. He says: סמוך לפדיון אמן מתפיסן לשם אותו זבח – shortly before their mothers’ redemption, one designates them for that type of korban. Because it attains its own קדושת הגוף, the mother’s redemption does not effect it, and it must be redeemed independently when it develops a מום. Ravina asked Rav Sheishess: מהו שמתפיסן לכל זבח שירצה – what is the halachah whether one may designate them for any type of korban that he wants? Rav Sheishess replied that he cannot, because we derive from a gezeirah shavah ("בשעריך בשעריך") from bechor that just as a bechor cannot be designated for any other type of korban, so too this offspring cannot be designated for any other type of korban. A Baraisa supports Rav Sheishess’s ruling.

Siman – Fruit Bowl (Tu BeShvat). The man who came running with empty fruit bowls to collect the shearing and the milk ofפסולי המוקדשין which were redeemed and were rejected because of the derashah תזבח ואכלת בשר, had taken the bowls from in front of offspring of a korban born after the mother’s פדיון because he held they were supposed to be left to die, while his friend replaced them because he had designated them for the same korbon as the mother just before the פדיון.