Talmud Bavli
Talmud Bavli

Midrash for Bekhorot 36:18

מהו דתימא

Have we not learnt: For R'Jose used to say that wherever the priest has [a beast] in its stead it is exempt, whereas R'Meir makes him liable?<span class="x" onmousemove="('comment',' Now, if the reason of R. Meir with reference to the firstling is because the priest can make his claim on two grounds and therefore R. lose argues for exemption, maintaining that the priest cannot say that if it is a firstling then it belongs entirely to him, since he holds that it is as if the priest had, after acquiring the firstling, sold it to the Israelite. But if you maintain that the reason of R. Meir is lest the law of the priest's gifts be forgotten, why does R. Jose give the reason that the priest has a beast in its stead, since possibly R. Meir himself might have exempted him on that ground. (Rashi) .');"><sup>6</sup></span>

Sifrei Devarim

(Devarim 15:20) "And if there be in it a blemish": This tells me only of an animal that was born unblemished and became blemished. Whence do I derive (the same for) one that was born blemished! From "every blemish." Whence do we derive (the same for animals that are) scrofulous, warty, scabbied, old, sick, or malodorous? From "every." I might think that they could be slaughtered (and eaten) outside Jerusalem; it is, therefore, written "lame or blind': "lame" and "blind" were in the category (of blemished animals). Why did they leave that category (for special mention)? To make them the basis for a comparison, viz.: Just as "lame" and "blind" are distinct in being external blemishes, which do not heal, so, all (blemishes which render a bechor subject to slaughtering and eating outside Jerusalem) must be of that kind.
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