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Nidah 41

As the Gemara explains, we are taught that even if an animal which is Esnan Zonah or Mechir Kelev is already placed on the Mizbe'ach, it must be removed from there, since it is unfit for Korbanos. This applies even if the Esnan or Mechir was *Kadosh*. The Gemara (Zevachim 114) explains that the above scenario is possible only if we rule "Velados Kodshim b'Havyasam Hem Kedoshim," and the animal was paid to the harlot or exchanged for a dog while still *in utero*.

Rashi in our Sugya (DH Hachi) adds that it only is possible for the fetus of Kodshim *Kalim* to be both Kadosh and an Esnan or Mechir. What is the difference if it is the fetus of Kodshim Kalim or Kodshei Kodshim? Since it is not Kadosh until birth, it can certainly be traded before birth even if it is Kodsei Kodshim!

ANSWER: The SIDREI TAHAROS and RAV SIMCHAH MI'DESVI explain Rashi's words very simply. There are only four types of Kodshei Kodoshim: Olah, Asham, Chatas, and Shalmei Tzibur. The Olah, Asham, and Shalmei Tzibur may only be brought from male animals, so their child will not be Velados Kodshim. A Chatas may be brought from a female animal, but a child born to a Chatas is always invalid to be brought as a Korban (due to a Halachah l'Moshe mi'Sinai, that offspring of a Chatas must be put to death). Thus, it is disqualified for bringing as a Korban, and removed from the Mizbe'ach if placed there, even if it is *not* an Esnan or Mechir. There would be not need for the verse to tell us that an *Esnan* or *Mechir* is removed from the Mizbe'ach under such circumstances. This is why Rashi explains that the Gemara must be referring to the offspring of Kodshim Kalim, such as Shelamim, which can be brought from a female animal, and its offspring is valid to be brought on the Mizbe'ach.

(The MITZPEH EISAN, however, raises a question on this explanation. There is one case of Kodshei Kodshim which involves a female animal whose offspring is kosher to be brought as a Korban: a female animal which was made into a *Temuras* Olah.)

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