Bekhorot 114

Chapter 114

א סבר לה כר"ש דאמר יוצא דופן ולד מעליא הוא ודלא כר' יוחנן

1 he holds with the view of R'Simeon, who said: Offspring brought forth by means of the caesarean section is a genuine offspring,1 and not with the opinion of R'Johanan.<span class="x" onmousemove="('comment',' Who explains (Nid. 40a) that R. Simeon admits that as dedicated objects they are not consecrated for the altar, comparing them with a first-born which is only hallowed when born from the womb (Rashi) .');">2

ב במחוסר זמן סבר לה כרבי שמעון בן יהודה יתום כגון שהשלח קיים ור' יהושע לטעמיה דאמר אפילו שחט את אמו והשלח קיים אין זה יתום

2 With respect to an animal too young to sacrifice, he agrees with the view of R'Simeon B'Judah.3 As regards an 'orphan', he assumes e.g. , that the hide is still intact and R'Joshua follows the opinion he expressed elsewhere: EVEN IF THE MOTHER HAS BEEN KILLED BUT THE HIDE IS STILL INTACT, IT IS NOT AN ORPHANED ANIMAL. R'Ishmael B'Sathriel of Arkath Libnah4 testified before Rabbi: In our place we strip the hide from the dead [dam] and put it on the living [offspring].5

ג העיד רבי ישמעאל בן סתריאל מערקת לבינה לפני רבי במקומנו מפשיטין את המתה ומלבישין את החי אמר רבי נתגלה טעמא של משנתינו

3 Said Rabbi: The reason of our Mishnah is now revealed.<span class="x" onmousemove="('comment',' The reason why R. Joshua in the Mishnah says that where the hide is still intact the animal is not considered an orphan is therefore because since the hide is of assistance to the offspring, it is as if the mother were alive.');">6 [He further testified]: The lettuces In our place have six hundred thousand peelings [of small leaves] around their core.7 Once a certain cedar tree fell in our place and sixteen wagons alongside each other passed its width.8 Once the egg of a Bar Yokani9

ד חזירין שבמקומנו יש להם ששים רבוא קלפים בבית המסס שלו פעם אחת נפל ארז אחד שבמקומנו ועברו שש עשרה קרונות על חודו אחת

4 fell and its contents swamped sixteen cities and destroyed three hundred cedar trees.

ה פעם אחת נפלה ביצת בר יוכני וטבעה ששים כרכים ושברה שלש מאות ארזים ומי שדיא ליה והא כתיב (איוב לט, יג) כנף רננים נעלסה אמר רב אשי ההוא מוזרתא הואי:

5 But does it actually throw the egg?10 is it not written: The wing of the ostrich beateth joyously?11 - The egg [which it smashed] was a rotten one.12 <big>MISHNAH: </big>THERE ARE THREE PERIODS13 FOR THE TITHE OF CATTLE.<span class="x" onmousemove="('comment',' I.e., the animals which are born between the periods must be tithed at the approach of the period. Previous however to these intervals, one may eat or sell the animals directly even without tithing.');">14

ו <big>מתני׳</big> שלש גרנות למעשר בהמה בפרס הפסח ובפרס העצרת ובפרס החג והן גרנות של מעשר בהמה דברי ר' עקיבא

6 IN THE PERAS15 OF PASSOVER, IN THE PERAS OF PENTECOST AND IN THE PERAS OF TABERNACLES.

ז בן עזאי אומר בעשרים ותשעה באדר באחד בסיון בעשרים ותשעה באב ר' אלעזר ורבי שמעון אומרים באחד בניסן באחד בסיון בכ"ט באלול ולמה אמרו בעשרים ותשעה באלול ולא אמרו באחד בתשרי מפני שהוא יום טוב ואי אפשר לעשר ביום טוב לפיכך הקדימוהו בעשרים ותשעה באלול

7 THESE ARE THE WORDS OF R'AKIBA. BEN AZZAI SAYS: ON THE TWENTY-NINTH OF ADAR, ON THE FIRST OF SIWAN AND ON THE TWENTY-NINTH OF AB. R'ELEAZAR AND R'SIMEON SAY: ON THE FIRST OF NISAN, ON THE FIRST OF SIWAN AND ON THE TWENTY-NINTH OF ELUL. AND WHY DID THEY SAY THE TWENTY-NINTH OF ELUL AND NOT THE FIRST OF TISHRI?16 BECAUSE IT IS A HOLY DAY AND YOU CANNOT TITHE ON A HOLY DAY.17 CONSEQUENTLY THE RABBIS FIXED IT EARLIER, FOR THE TWENTY-NINTH OF ELUL.

ח ר' מאיר אומר באחד באלול ראש השנה למעשר בהמה בן עזאי אומר האלולים מתעשרים בפני עצמן

8 R'MEIR SAYS: THE FIRST OF ELUL IS THE NEW YEAR FOR THE TITHE OF CATTLE.18 BEN AZZAI SAYS: THOSE BORN IN ELUL ARE TITHED BY THEMSELVES.<span class="x" onmousemove="('comment',' And neither with those born in Ab nor for those born in Tishri, as there is a doubt whether the New Year for tithing is the first of Tishri or the first of Elul.');">19 ALL THOSE BORN FROM THE FIRST OF TISHRI UNTIL THE TWENTY-NINTH OF ELUL COMBINE [TO ENTER INTO ONE SHED].<span class="x" onmousemove="('comment',' An anonymous ruling in accordance with the opinion of R. Eleazar and R. Simeon, who maintain that the first of Tishri is the New Year for the purpose of tithing.');">20 FIVE LAMBS BORN BEFORE ROSH HASHANAH21

ט כל הנולדים מאחד בתשרי עד עשרים ותשעה באלול הרי אלו מצטרפין חמשה לפני ראש השנה וחמשה לאחר ר"ה אינן מצטרפין חמשה לפני הגורן וחמשה לאחר הגורן הרי אלו מצטרפין אם כן למה נאמרו שלש גרנות למעשר בהמה שעד שלא הגיע הגורן מותר למכור ולשחוט הגיע הגורן לא ישחוט ואם שחט פטור:

9 AND FIVE BORN AFTER ROSH HASHANAH DO NOT COMBINE. BUT FIVE LAMBS BORN BEFORE THE PERIOD [OF TITHING] AND FIVE AFTER THE PERIOD [OF TITHING] DO COMBINE [TO ENTER ONE SHED FOR TITHING]. IF SO, WHY DID THEY SPEAK OF THREE PERIODS FOR THE TITHE OF CATTLE?22 [IT IS FOR THE PURPOSE OF INFORMING US THAT] UNTIL THE ARRIVAL OF THE [TITHING] PERIOD IT IS PERMITTED TO SELL AND KILL [THE ANIMALS],23 BUT WHEN THE PERIOD HAS ARRIVED HE MUST NOT KILL, THOUGH IF HE KILLED, HE IS NOT CULPABLE.

י <big>גמ׳</big> מאי שנא תלת אמר רבה בר שילא לקבל חורפי ואפלי וקייטי

10 <big>GEMARA: </big>What reason is there for these three periods? - Said Rabbah B'Shila: Corresponding [to the three periods when animals give birth]; [some give birth] early [in the season],24 [some] late [in the season]25 and [some in] the summer.<span class="x" onmousemove="('comment',' Between Pentecost and Tabernacles. And therefore those born earlier in the season have their period for tithing fixed in the Peras of Passover, those born late, in the Peras of Pentecost, and those born in the summer, in the Peras of Tabernacles. Another explanation given by Rashi and R. Gershom is: that those born in summer, the period given is the Peras of Pentecost and those which are born late are assigned for tithing purposes to the Peras of Tabernacles,');">26

יא ומאי שנא בהני זימני אמר רבי תנחום בריה דרב חייא איש כפר עכו

11 And why [are the lambs] tithed in these particular times?27 - Said R'Tanhum son of R'Hiyya a man of Kefar Acco:28

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