לזכות א"מ מרת הענא מרים בת מרת חנה
ולע"נ מרת אסתר בת שמואל ומרת חנה בת אסתר
1] The Rambam [פירוש המשניות ראש השנה] says that included in the term אימורין is the דם. No disrespect intended but what does Our Holy Rebbi mean? דם is not אימורין!!???
2] Moreover the Rambam says that there is מעילה on דם. The gemara in מעילה י"א says that there is no מעילה בדם. And even according to Rebbi Meir 'who says that there is, nevertheless מעילה בדם is only מדרבנן.
3] In addition the Rambam writes there that after the זריקת הדם one can still be מועל on the blood. But how can this be? Once נעשה מצותו there is no more מעילה and זריקת הדם is נעשה מצותו???
Exhibit "b":
4] The Rambam says as follows:
Since this person came and severed the horn of the עולה and made it into a shofar, he derived benefit and committed מעילה. Therefore he must bring a korban and that korban is instead of the animal he was מועל and the horn turns into חולין because one may not bring it as a korban after it separated from the head.
Apparently [and so explained the Meiri] the Rambam is answering the question people asked, namely, the rule is that after מעילה an animal does not become חולין and therefore you can have מועל אחר מועל - one מעילה after the next, because the animal remained holy after the first מעילה. So what about the horn? How does the horn become chullin [as the gemara in Rosh Hashana 28 says it does]?? Answers the Rambam - Yes the animal remains holy because it is still able to be brought as a korban. But the horn which cannot be brought as a korban becomes chullin.
5] The gemara says that there is an איסור against using the קרבן שלמים for one's own purposes - even the horn. The Rambam questions this assumption.
Where do we find that one may not benefit from the horns of animals?? There is no קדושת הגוף??
Maybe there is קדושת דמים and that is what the gemara means.
[עפ"י גבורת יצחק ר"ה כ"ח]
