Shekalim 20 a, b

Stories are shared regarding found objects.  Some note that people must be able to identify their objects in order to retrieve them.  The rabbis share concerns that items have been been in some way disqualified because of contact with a non-Jew; a person who does not know or follow Jewish halacha. Although they share accounts of reuniting with lost objects, the rabbis in general reject this possibility for others.

Halacha 3 begins with a Mishna that outlines the laws and directives around found objects without a known origin.  Different potential offerings are often used as offerings.  We learn that originally, people were obliged to provide the wine offerings accompanying the found animal.  In order to get out of that obligation, people were leaving the found offerings altogether.  The Court then required the accompanying offerings come from the community.  This is the first of seven rules that were instituted by the Court:

1. Offerings accompanying a found animal are provided by the community
2. When a non-Jew sends an olah and money from overseas for offering, it is valid.  Without the money, the community will add the money for libations.
3. When a convert dies leaving live offerings, the nesachim comes from his estate &/or the community
4. When the Kohen Gadol dies, his mincha is offered from community funds
5. Kohanim may personally benefit from offerings of salt and wood
6. Ne'ilah many not be associated with using the ashes of the parah adumah
7. Replacing disqualified bird pairs is funded by the community 

The Gemara first focuses on found potential offerings that are either male or female; how do they determine the offering designated?  Whenever a rule is created whereby all animals in a group are designated as the same, we will run into issues - invariably, one of the male goats will be in fact female.  This strict line between male and female is prominent in ancient Jewish thought.  To be fair, there are hundreds of strict lines creating distinctions in almost all areas of Jewish thought.  However, the lines according to sex are some of the most difficult for me to understand.  Certainly people in ancient times were born intersex, and people were trans, and people fell between those binary categories.  Other than creating and then maintaining social control, I cannot understand the reasoning behind these particular distinctions.  If I believed that all Torah were the words of G-d, I would have great difficultly living with this particular ordering of difference.

The remainder of the Gemara captured on amud (b) continues to elaborate on the Mishna.  It looks at the 'what ifs...' of each of the seven rules. Given my comments above, I am looking for the passage that describes the "what if..." regarding sex and gender.  ie. What if a child is born with both male and female sex organs?  Or better, what if a boy insists that he is actually a girl?  Were these children operated on and punished and pushed into boxes?  or were they considered 'special'; treated with some degree of respect and compassion?  Somehow I assume that the former must have been true.