Bekhorot 111

מה בניך אין בלקוח ובמתנה אף צאנך ובקרך אינו בלקוח ובמתנה

just as the law of [the first-born of] thy sons does not apply to a case of bought or presented,<span class="x" onmousemove="('comment',' As the cases of being bought or given as a present are not relevant to human first-born, for only those born to him are liable to the law of the first-born.');">¹</span>

והאי בבכור כתיב

so [the law referring to] 'Thine oxen and thy sheep' does not apply to the bought or given as a present.

א"ק

But does not this [text] refer to a first-born?<span class="x" onmousemove="('comment',' How then can you infer the case of tithing an animal from it? Moreover, a first-born is sanctified from birth.');">²</span>

(שמות כב, כט) כן תעשה אם אינו ענין לבכור דלא איתיה בעשייה דברחם קדוש תנהו ענין למעשר בהמה

- Scripture says: Thus thou shalt do.<span class="x" onmousemove="('comment',' The words 'Thou shalt do' means the act of consecration which of course cannot apply to a first-born, since the latter is holy from birth and no special act of dedication is necessary.');">³</span>

ואימא

If the text has no bearing on the subject of a first-born, to which doing [i.e., the act of consecration] does not apply, since a first-born is holy from bir then apply it to the subject of the tithing of animals.

תנהו ענין לחטאת ולאשם

But why not say: Apply it to the case of a sin-offering trespass-offering?<span class="x" onmousemove="('comment',' That they should not be brought from animals purchased or presented as a gift. What proof therefore have we that the text refers to the tithing of animals?');">⁴</span>

דומיא דבנך מה בנך שאינו בא על חטא אף צאנך ושורך שאינו בא על חטא

- [The inference to be made] must resemble the case of 'thy [first-born] son'.<span class="x" onmousemove="('comment',' The text referring to the first-born of man.');">⁵</span>

ואימא

Just as 'thy [first-born] son' is not brought [to atone] for a sin, so 'thine oxen and [with] thy sheep' must be such as are not brought [to atone] for a sin.

תנהו ענין לעולה ולשלמים

But why not say: Apply [the text] to a burnt-offering or peace-offering? - [The inference to be made] must resemble the case of 'thy [first.

דומיא דבנך מה בנך שאינו בא בנדר ונדבה אף צאנך ושורך כו'

born] son'.

ואימא

Just as the case of 'thy [first-bo son' [is obligatory]<span class="x" onmousemove="('comment',' Inserted with Sh. Mek.');">⁶</span>

תנהו ענין לעולת ראייה

and he cannot be brought [to the altar] as the result of a vow or freewill-offering, so in the case of 'thine oxen and with thy sheep'.

דומיא דבנך מה בנך שאין קבוע לו זמן אף שורך וצאנך שאין קבוע לו זמן

But why not say: Apply [the text] to the case of a pilgrim's burnt-offering of appearance [before the Lord]?<span class="x" onmousemove="('comment',' Which it is a duty to bring and which is not brought to atone for a sin.');">⁷</span>

אי מה בנך אינו בלקוח כלל אף שורך וצאנך אינו בלקוח כלל

- [The rule] must resemble the case of 'thy first-born son'.

אלמה א"ר אסי א"ר יוחנן

Just as in the case of thy first-born son there is no fixed time for him to become holy,<span class="x" onmousemove="('comment',' As it is sacred immediately after birth.');">⁸</span>

לקח עשרה עוברין במעי אמן כולם נכנסין לדיר להתעשר

so in the case of 'thine oxen and with thy sheep' no time is fixed for their holiness.

אמר רבא

I might have said, however, that just as [the rule of] 'thy first-born son' does not apply at all to where he is bought, similarly [the rule of] 'thine oxen and wi thy sheep' does not apply at all to where they are bought; why then did R'Assi report in the name of Rab Johanan: If one bought ten embryos which were in the insides of their mothers they all enter the shed to be tithed?<span class="x" onmousemove="('comment',' Tosaf. observes that the same ruling applies even if they were already born, but are too young for sacrifice.');">⁹</span>

אמר קרא תעשה בשעת עשייה מיעט הכתוב

- Said Raba: Scripture says: 'Thou shalt do', intimating that only when doing [i.e., the act of consecration] is possible<span class="x" onmousemove="('comment',' Lit., 'in the time of doing'. When dedication is appropriate, viz., after birth but not when the embryo is still in the inside of the animal.');">¹⁰</span>

גופא א"ר אסי א"ר יוחנן

does Scripture impose restrictions.<span class="x" onmousemove="('comment',' Ordaining that an animal bought or presented as a gift is not to be tithed.');">¹¹</span>

לקח עשרה עוברים במעי אמן כולן נכנסין לדיר להתעשר

[To revert to] the [above] text: R'Assi reported in the name of R'Johanan: If one bought ten embryos which were in the insides of their mothers, all of them enter the shed to be tithed'.

והא אנן תנן

But have we not learnt: AN ANIMAL BOUGHT OR GIVEN AS A PRESENT IS EXEMPT FROM THE LAW OF CATTLE TITHE?

הלקוח או שניתן לו במתנה פטור מן מעשר בהמה

Said R'Eleazar: R'Johanan appeared [last night] to me in a dream [therefore I know] that I will say a good thing [to-day], [as follows]: Scripture says: 'Thou shalt do', intimating that only where the act of consecratio is possible does Scripture impose restrictions.

א"ר אלעזר

R'Simeon B'Eliakim raised an objection against the opinion of R'Eleazar: [The law of] an animal bought, applies also to an animal too young for sacrifice!<span class="x" onmousemove="('comment',' If he bought it before the seventh day from its birth, it no longer enters the shed to be tithed, this certainly being the case if he bought it as a full-grown animal. We see then that its being too young for sacrifice prevents consecration from taking place, and still the law of an animal bought applies to it.');">¹²</span>

ר' יוחנן חזאי בחילמא מילתא מעליא אמינא

- He replied to him: This is not a [recognized] teaching.

א"ק תעשה בשעת עשייה מיעט הכתוב

And if you will say that it is a [recognized] teaching, then it must be the opinion of R'Simeon B'Judah.<span class="x" onmousemove="('comment',' For according to his opinion an animal within seven days of its birth can be dedicated, and therefore the law of an animal bought applies to it. He admits nevertheless that if an embryo was in the inside of the mother, the law of an animal bought does not apply to it.');">¹³</span>

איתיביה ר' שמעון בן אליקים לר' אלעזר

For it has been taught: R'Simeon B'Judah says in the name of R'Simeon: An animal too young for sacrifice may enter the shed to be tithed, and it is on a par with a first-born.

הלקוח חל על מחוסר זמן

Just as a first-born is holy before its time<span class="x" onmousemove="('comment',' For sacrifice has begun, viz., from seven days before its birth, since it is holy from birth.');">¹⁴</span>

אמר ליה

and is sacrificed after its time [i.e., after waiting seven days], similarly an animal too young for sacrifice becom holy before its time and is sacrificed after its time.

זו אינה משנה ואם תמצא לומר משנה ר"ש בן יהודה היא משום ר"ש דאמר

A Tanna recited before Rab: What kind of 'hire'<span class="x" onmousemove="('comment',' A lamb given as the hire of a harlot, v. Deut. XXIII, 19.');">¹⁵</span>

מחוסר זמן נכנס לדיר להתעשר והרי הוא כבכור מה בכור קדוש לפני זמנו וקרב לאחר זמנו אף מחוסר זמן קדוש לפני זמנו וקרב לאחר זמנו

may enter the shed to be tithed?

תני תנא קמיה דרב

Wherever it is given to her and then bought back from her.<span class="x" onmousemove="('comment',' If therefore he has nine animals and this one, they are subject to tithing. And if one of the fit ones come out the tenth, then it is well. And if the harlot's offering came out the tenth, it is eaten when it becomes blemished by its owners.');">¹⁶</span>

איזהו אתנן שנכנס לדיר להתעשר כל שנתנו לה וחזר ולקחו הימנה

But is not the animal disqualified because it is bought? - The questioner failed to notice that which R'Assi reported in the name of R'Johanan: If one bought ten embryos which were in the insides of their mothers, all of them enter the shed to be tithed.<span class="x" onmousemove="('comment',' And here too we are dealing with a case where she was given an embryo which was in the inside of the mother.');">¹⁷</span>

והא איפסיל ליה בלוקח

אישתמיטתיה הא דאמר רבי אסי אמר רבי יוחנן

לקח עשרה עוברין במעי אמן כולם נכנסין לדיר להתעשר