As Rav said: In a case of one who lets blood from a live sacrificial animal, deriving benefit from that blood is prohibited and one is liable for misusing it by Torah law. Since there is a stage when there is a prohibition of misuse by Torah law, one can understand the halakha that one is liable by rabbinic law for misusing the blood ultimately, when it descended to the Kidron Valley. This is not comparable to doves whose time of fitness for sacrifice has not arrived, as they are initially not subject to misuse by Torah law.

§ The Gemara analyzes the matter itself. Rav Huna says that Rav says: In a case of one who lets blood from a sacrificial animal, deriving benefit from that blood is prohibited and one is liable for misusing it. Rav Hamnuna raises an objection to the opinion of Rav from the mishna below: With regard to the milk of animals consecrated to be sacrificed and the eggs of doves consecrated to be sacrificed, one may not derive benefit from them ab initio, but if one derived benefit from them he is not liable for their misuse, despite the fact that one is liable for misuse of the animals and doves themselves. Apparently, the products of a consecrated item do not share its status with regard to the halakha of misuse. Why doesn’t this principle apply to blood as well?

Rav said to Rav Hamnuna in response: When we said the products of a consecrated item are also subject to the halakha of misuse that was only with regard to blood, as the animal cannot exist without blood and therefore the blood is considered like the animal itself. But in the case of milk, since the animal can exist without milk, the milk is not considered like the animal itself.

Rav Mesharshiyya raises an objection to this suggestion from a baraita: One may not derive benefit from the dried manure and the fresh dung of offerings of the most sacred order found in the Temple courtyard ab initio, but if one derived benefit from them he is not liable for misusing them; and the money received from their sale will be allocated for the treasury chamber of the Temple.

In light of the suggested distinction between blood and milk, the Gemara asks: Why is the dung not subject to the halakhot of misuse? Here too, the animal cannot exist without dung, and therefore the dung should be subject to the halakhot of misuse like blood. The Sages say in response: How can you compare the two cases? In the case of this dung that comes to the animal from an external source, i.e., the food that it ate, this food goes out of the body in the form of dung and that other food comes into the body and takes its place. This description serves to exclude blood, which is part of the animal’s body and is not replaced from an external source.

The Gemara notes: The baraita teaches that one may not derive benefit from the manure and dung ab initio, but if one derived benefit from them he is not liable for misuse, and the money received from their sale will be allocated for the treasury chamber of the Temple. This supports the opinion of Rabbi Elazar, as Rabbi Elazar said: Wherever the Sages said an item is consecrated and not consecrated, as in this case where one may not derive benefit but he is not liable for misuse either, the money received from its sale is allocated for the treasury chamber of the Temple.

MISHNA: With regard to the milk of sacrificial animals and the eggs of sacrificial doves, one may not derive benefit from them ab initio, but if one derived benefit from them after the fact he is not liable for their misuse.

In what case is this statement, that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, said? It is stated in the case of sacrificial animals offered on the altar, as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. But this is not the halakha in the case of animals that are not sacrificed and are consecrated only for Temple maintenance. For example, if one consecrated a hen he is liable for misusing it and for misusing its egg; if one consecrated a donkey he is liable for misusing it and for misusing its milk, as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintenance and are deemed a single unit.

GEMARA: The mishna teaches that if one derived benefit from the eggs or milk of consecrated animals sacrificed on the altar he is not liable for their misuse. The Gemara asks: But does that mean that in a case of an item that is suitable to be sacrificed on the altar, if he consecrated it with a sanctity that inheres in its value, i.e., to sell it and use the money to buy an offering rather than sacrifice the animal itself, then its eggs or milk are not subject to the halakhot of misuse? Since he does not intend to sacrifice the animal itself, why shouldn’t the prohibition of misuse apply to its milk or its eggs?

Rav Pappa said: The wording of the mishna is incomplete and this is what it is teaching: In what case is this statement, that the milk and eggs of a consecrated animal sacrificed on the altar are not subject to misuse, said? It is said when he consecrated the animal with inherent sanctity to be sacrificed on the altar. But if he consecrated it with a sanctity that inheres in its value, i.e., to sell it and use the money to buy an offering to be sacrificed on the altar, then it is considered as though he consecrated it for the Temple maintenance and it is subject to misuse. Therefore, if one consecrated a hen to sell it and use the money to buy an offering he is liable for misusing it and for misusing its egg; if one consecrated a donkey he is liable for misusing it and for misusing its milk.

MISHNA: With regard to any consecrated item that is fit for sacrifice on the altar