Bekhorot 31B

גמ׳ כל פסולי המוקדשין הנאתן להקדש. אימת? אילימא לאחר פדיונו ⁠— הנאתן להקדש? הנאתן דבעלים הוא!

Talmud: The Mishnah teaches that with regard to all disqualified consecrated animals that were disqualified for sacrifice due to blemishes and were redeemed, all benefit accrued from their sale belongs to the Temple treasury, and the animals may consequently be sold in the manner of non-sacred meat. The Talmud asks: When does this apply? If we say that it applies to an animal after its redemption, i.e., after the owner redeemed it from the Temple treasury, does the benefit accrued belong to the Temple? Certainly not. Once a consecrated animal is redeemed from the Temple treasury, it is in the possession of its owner, which means that the benefit accrued belongs to the owner.

אלא לפני פדיונו. נשחטין? הא בעי העמדה והערכה!

Rather, it applies to an animal before its redemption, in which case the money accrued from its sale, which renders it non-sacred, belongs to the Temple treasury. But if so, the Mishnah’s statement that the animals may be slaughtered in the butchers’ market is problematic. The Talmud explains the difficulty: How can the animal be evaluated after having been slaughtered? Redeeming a sanctified animal requires standing and valuation, i.e., it has to be set standing before a priest for him to appraise its monetary value and only then is it redeemed (see Leviticus 27:11–12).

הניחא למאן דאמר, קדשי מזבח לא היו בכלל העמדה והערכה, אלא למאן דאמר היו בכלל העמדה והערכה, מאי איכא למימר?

The Talmud adds: This works out well according to the one who says that items consecrated to be sacrificed on the altar that were then disqualified due to a blemish were not included in the requirement of standing and valuation. If so, the animal may be slaughtered and subsequently sold. But according to the one who says that items consecrated to be sacrificed on the altar were included in the requirement of standing and valuation, what is there to say in explanation of the Mishnah?