Musar for Bava Kamma 220:21

אלא מעתה יבמה שנפלה לפני מוכה שחין תיפוק בלא חליצה דאדעתא דהכי לא קדשה עצמה התם אנן סהדי

[of unconsecrated animals], the redemption of the son,<span class="x" onmousemove="('comment',' Num. XVIII, 15-16. ');">³⁷</span> the redemption of the firstling of an ass,<span class="x" onmousemove="('comment',' Ex. XIII, 13. ');">³⁸</span> a field of possession,<span class="x" onmousemove="('comment',' Cf. Lev. XXVII, 16-21. ');">³⁹</span> a field devoted,<span class="x" onmousemove="('comment',' Num. XVIII, 14. ');">⁴⁰</span> and [payment for a] robbery committed upon a proselyte.<span class="x" onmousemove="('comment',' Hul. 133b. Tosef. Hal. II. ');">⁴¹</span> Now, since it is here designated an 'endowment', this surely proves that the priests are endowment recipients in this respect.<span class="x" onmousemove="('comment',' I.e., the payment for robbery committed upon a proselyte. ');">⁴²</span> This proves it. BUT IF HE HAD ALREADY GIVEN THE MONEY TO THE MEMBERS OF THE DIVISION etc. Abaye said: We may infer from this that the giving of the money effects half of the atonement: for if it has no [independent] share in the atonement, I should surely say that it ought to be returned to the heirs, on the ground that he would never have parted with the money upon such an understanding.<span class="x" onmousemove="('comment',' I.e., to obtain no atonement and yet lose the money. ');">⁴³</span> But if this could be argued, why should a sin offering whose owner died not revert to the state of unconsecration,<span class="x" onmousemove="('comment',' Why then should it be destined by law to die as stated in Tem. II, 2. ');">⁴⁴</span> for the owner would surely not have set it aside upon such an understanding?<span class="x" onmousemove="('comment',' That it should be unable to serve any purpose and yet remain consecrated. ');">⁴⁵</span> — It may however be said that regarding a sin offering whose owner died there is a <i>halachah</i> handed down by tradition that it should be left to die.<span class="x" onmousemove="('comment',' No stipulation to the contrary could therefore be of any avail; cf. e.g. Pe'ah VI, 11 and B.M. VII, 11. ');">⁴⁶</span> But again, according to your argument, why should a trespass offering whose owner died not revert to the state of unconsecration,<span class="x" onmousemove="('comment',' Why then should it be kept on the pastures until it will become blemished, as also stated supra p. 642. ');">⁴⁷</span> as the owner would surely not have set it aside upon such an understanding? — With regard to a trespass offering there is similarly a <i>halachah</i> handed down by tradition that whenever [an animal, if set aside as] a sin offering would be left to die, [if set aside as] a trespass offering it would be subject to the law of pasturing.<span class="x" onmousemove="('comment',' No stipulation to the contrary could therefore be of any avail; cf. e.g. Pe'ah VI, 11 and B.M. VII, 11. ');">⁴⁶</span> But still, according to your argument why should a deceased brother's wife on becoming bound to one affected with leprosy not be released [even] without the act of <i>halizah</i>,<span class="x" onmousemove="('comment',' I.e., the loosening of his shoe, as required in Deut. XXV, 9; cf. Glos, ');">⁴⁸</span> for surely she would not have consented to betroth herself<span class="x" onmousemove="('comment',' And as the retrospective annulment of the betrothal would be not on account of the death of the husband but on account of his brother being a leper, this case, unlike that of the sin offering or trespass offering referred to above, could not be subject to Pe'ah VI, 11 and B.M. VII, 11. ');">⁴⁹</span> upon this understanding?<span class="x" onmousemove="('comment',' I.e., to become bound to (the husband's brother who was) a leper; cf. Keth. VII, 10. ');">⁵⁰</span> — In that case we all can bear witness<span class="x" onmousemove="('comment',' The brother who died but who had no deformity. ');">⁵¹</span>

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