Bekhorot 120

Chapter 120

א קרא לתשיעי עשירי ולעשירי תשיעי ולאחד עשר עשירי: ת"ר מנין שאם קרא לתשיעי עשירי ולעשירי תשיעי ולאחד עשר עשירי ששלשתן מקודשין

1 IF HE CALLED THE NINTH THE TENTH, THE TENTH THE NINTH AND THE ELEVENTH THE TENTH etc. Our Rabbis taught: Whence do we know that if he called the ninth the tenth, the tenth the ninth and the eleventh the tenth, the three are consecrated? The text states: And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod the tenth shall be holy,1 thus including all.2

ב ת"ל (ויקרא כז, לב) וכל מעשר בקר וצאן כל אשר יעבור תחת השבט העשירי יהיה קדש יכול שאני מרבה אף שמיני ושנים עשר

2 One might have thought that I include also the eighth and the twelfth.3 [Against this] you can argue thus: Since it [the tenth] is holy and [the animal] he by mistake [called the tenth] is consecrated, just as [the tenth] is onl consecrated when it is next [to it],4 similarly [the animals] he by mistake called [the tenth] must be next to it.5

ג אמרת הואיל והוא קדוש וטעותו מתקדשת מה הוא אינו מקודש אלא בסמוך אף טעותו אינה מתקדשת אלא בסמוך

3 But has it not been taught: Just as the tenth can only be one,6

ד והתניא מה הוא מיוחד אף טעותו מיוחדת

4 similarly [the animal] called by mistake [the tenth] can only be one?<span class="x" onmousemove="('comment',' So that if he made a mistake in calling the ninth and the eleventh the tenth, both are not consecrated but only one. How then can you say that all are consecrated?');">7 - A Tanna recited before R'Johanan: [This Baraitha]8

ה תאני תנא קמיה דר' יוחנן הא מני ר' אלעזר ב"ר שמעון היא דתניא ר' אלעזר ב"ר שמעון אומר לעולם אין אחד עשר קדוש עד שישתוק בתשיעי ויקרא לעשירי תשיעי ולאחד עשר עשירי

5 will represent the opinion of R'Eleazar B'Simeon. For it has been taught: R'Eleazar B'Simeon says: The eleventh is holy only when he is silent at the ninth,9 calls the tenth the ninth, and the eleventh the tenth.<span class="x" onmousemove="('comment',' There being only one mistake here viz., calling the eleventh the tenth, because calling the tenth the ninth is no mistake, since the tenth automatically becomes consecrated (R. Gershom) .');">10 He [R'Eleazar] concurs with R'Judah who said: A mistake in counting the animal for tithes renders [the animal styled tenth] as a substitute,<span class="x" onmousemove="('comment',' The animal marked as the tenth by mistake is deemed sacred as a substitute, and having therefore made the ninth a tenth, the eleventh can no more become a substitute, as R. Judah says in the Mishnah above.');">11

ו סבר לה כרבי יהודה דאמר טעות מעשר תמורה הוי וסבר לה כאבוה דאמר אין מימר חוזר ומימר

6 and he also holds the opinion of his father [R'Simeon] who said: No substitute can effect another substitute.<span class="x" onmousemove="('comment',' V. Tem. 9a. And similarly here two mistakes, viz., calling the ninth the tenth and the eleventh the tenth, do not confer holiness on the two animals in substitution for the holiness of the tenth.');">12 Said Raba: If two came out of the shed at the ninth13 and he called them the ninth, the tenth and hullin are mixed together.14 The tenth is sacred on its own accord.15

ז אמר רבא יצאו שנים בתשיעי קראן תשיעי עשירי וחולין מעורבין זה בזה עשירי מאליו קדוש לתשיעי תשיעי קא קרי ליה

7 And the ninth [is hullin] because he called it the ninth. If he called them16 the tenth, the tenth and the ninth are mixed together.<span class="x" onmousemove="('comment',' They are both therefore holy, and if he redeemed or sold one of them he is liable to lashes, for he called them both the tenth, and the owners can eat them only while they are blemished (R. Gershom) .');">17

ח קראן עשירי עשירי ותשיעי מעורבין זה בזה מ"ט עשירי קא קרי להו לתרוייהו

8 What is the reason? Because he called them both the tenth.

ט יצאו שנים בעשירי וקראן עשירי עשירי ואחד עשר מעורבין זה בזה קראן אחד עשר עשירי וחולין מעורבין זה בזה

9 If two came out [of the shed] at the tenth18

י הא תו למה לי היינו הך הא קמ"ל דכל בת אחת תרווייהו קא קדשי ואע"ג דלא נעקר שם עשירי הימנו

10 and he called them the tenth, the tenth and the eleventh are mixed together.<span class="x" onmousemove="('comment',' The tenth is actually the tithe and the eleventh is a peace-offering. Therefore both are sacrificed and are eaten subject to the restriction applying to each, viz., two sprinklings of blood and the separation of the breast and shoulder for the priest.');">19 If he called them20 the eleventh, the tenth and hullin are mixed together.21 What need is there [for Raba] to give this additional ruling?22

יא יתיב רב כהנא וקאמר ליה להא שמעתא אמר ליה רב אשי לרב כהנא והלא לא נעקר שם עשירי הימנו ותנן זה הכלל כל זמן שלא נעקר שם עשירי הימנו אין אחד עשר מקודש הני מילי בזה אחר זה אבל בבת אחת תרוייהו קא קדשי

11 Is it not the same?23 - He informs us of this, that wherever they came out at the same time and he called them the tenth they are consecrated, although the name of the tenth was not eliminated therefrom.24 R'Kahana sat and was stating this tradition. Said R'Ashi to R'Kahana: But the name of the tenth has not been eliminated therefrom, and we have learnt: THE FOLLOWING IS THE RULE: WHEREVER THE NAME OF THE TENTH HAS NOT BEEN ELIMINATED THEREFROM THE ELEVENTH IS NOT CONSECRATED?25 - This is the case26

יב בזה אחר זה בהדיא קתני לה קרא לתשיעי עשירי ולעשירי עשירי ולאחד עשר עשירי אין אחד עשר מקודש זה הכלל לאיתויי מאי לאו לאיתויי בבת אחת

12 only when [the lambs] came out one after the other,27 but where they came out simultaneously,28 both are holy.29 But is not the case [where he called the tenth and the eleventh] one after the other [the tenth] explicitly stated: IF HE CALLED THE NINTH THE TENTH, THE TENTH THE TENTH AND THE ELEVENTH THE TENTH, THE ELEVENTH IS NOT CONSECRATED?

יג לא לאיתויי יצא עשירי ולא דבר דהא לא נעקר שם עשירי הימנו

13 Now what does the statement THE FOLLOWING IS THE RULE include?

יד דאי לא תימא הכי הא דתניא יצאו שנים בעשירי ולא קדם אחד מהן את חבירו וקראן עשירי עשירי ואחד עשר מעורבין זה בזה והלא לא נעקר שם עשירי הימנו אלא לאו משום דאמרינן כל בבת אחת תרוייהו קא קדשי

14 Does it not include the case where he called the tenth and the eleventh simultaneously the tenth?30 - No. It includes the case where the tenth came out and he did not say anything,<span class="x" onmousemove="('comment',' He did not call it the tenth, and yet the eleventh which subsequently came out and which he called the tenth is not holy, because the tenth becomes holy in its own accord, the silence not being considered the elimination of the name of the tenth therefrom.');">31 for here the name of the tenth was not eliminated therefrom.32 For if you will not agree to this,33

טו אי משום הא לא איריא הכא במאי עסקינן דקדים חד מינייהו ואפיק לרישיה וקרייה אחד עשר והדר איערוב ונפוק בהדדי וקרינהו עשירי דהא נעקר שם עשירי הימנו

15 what of this which has been taught: If two came out at the tenth34 one not preceding the other, and he called them the tenth, the tenth and eleventh are mixed together [viz. , tithe and a peace-offering].

טז והא לא קדם קתני מאי לא קדם דהדר איערוב

16 [Now why is this, seeing that] the name of the tenth has not been here eliminated therefrom?35 Must not we say therefore that wherever both came out [of the shed] at the same time they are consecrated? - Were it only for this, there would be no proof, because the case here36

יז וכמאן דלא כרבי דאי רבי האמר אחד עשר לא הוי עקירה

17 is where one put forth its head before the other and he called it the eleventh,<span class="x" onmousemove="('comment',' Thus removing the name of the tenth therefrom, since he did not call it the tenth but the eleventh. Where he called it the ninth, there is no question that this is eliminating the name of the tenth, but the Baraitha wishes to inform us that even if he called it the eleventh, although this is not the view of Rabbi below, it is also regarded as removing the name of the tenth.');">37 and subsequently, it mixed with the others [and two animals] came out together and he called them the tenth, the name of the tenth having thus been eliminated therefrom.38

יח אפי' תימא רבי כי אמר רבי היכא דאית ליה בהמות טובא דאמרי' חד עישורא קאמר הכא דלית ליה בהמות טפי

18 But does not [the Baraitha] state above: 'One not preceding the other'? - The phrase 'One not preceding the other' means that it afterwards mixed with the others.39 And whose opinion does this40

יט מאי רבי דתניא קרא לעשירי אחד עשר ולאחד עשר עשירי אין אחד עשר קדוש דברי רבי ר' יוסי בר' יהודה אומר אחד עשר קדוש כלל אמר רבי כל זמן שלא נעקר שם עשירי הימנו אין אחד עשר קדוש אמר רבא הכא במאי עסקינן כגון דאית ליה בהמות טובא דאמרינן חד עישורא קאמר

19 represent? Not that of Rabbi, for if that of Rabbi, does he not say: The [calling of] the eleventh [befor the tenth] is not considered as eliminating [the name of the tenth]? - You may even say that this represents the opinion of Rabbi, for Rabbi's ruling refers only to a case where he has many animals to tithe, for then we say that he means 'one [group of] ten'.<span class="x" onmousemove="('comment',' (eleven) lit., 'one ten' may signify (by dividing the words) 'one (group) of ten', and meaning: this is the first tenth, the first ten rag sjt animals that have been tithed. Therefore by calling the tenth he has not really eliminated the name of the tenth therefrom according to Rabbi. rag sjt');">41 But here we are referring to a case where he has no more animals.<span class="x" onmousemove="('comment',' Than eleven, or twelve or thirteen, or fifteen. We cannot therefore explain the words as meaning the first ten, as this would imply that he has more tens of animals to tithe. In this instance, consequently, he must actually mean to call the animal the eleventh, and even Rabbi will admit here that the calling of the tenth the eleventh eliminates the name of the tenth therefrom.');">42 What is this ruling of Rabbi? - As it has been taught: If he called the tenth the eleventh43 and the eleventh the tenth, the eleventh is not sacred. There are the words of Rabbi. R'Jose son of R'Judah says: The eleventh is sacred. Rabbi stated a rule: So long as the name of the tenth has not been eliminated therefrom,44 the eleventh is not holy. [But has not [the name of the tenth] been eliminated]?45

כ יצאו שנים בעשירי תנא חדא ירעו ותנא חדא יקריבו ותניא אידך ימותו

20 - Said Raba: What are the circumstances here? Where he has many animals and we say that he means one ten.46 [It has been said]: If two came out at the tenth,<span class="x" onmousemove="('comment',' Referring to the ruling of Raba above where he called both animals which came out at the tenth the tenth and we say that the tenth and the eleventh are mixed together. The Gemara now proceeds to give a number of Baraithas which explain the implications of the phrase 'the tenth and eleventh are mixed together'.');">47 one [Baraitha] teaches: Let them pasture48

כא לא קשיא הא דתנא ירעו רבנן היא דאמרי אין מביאין קדשים לבית הפסול

21 and another [Baraitha] teaches: Let them be offered up. And yet another teaches: Let them be left to die. There is no contradiction here. The one which says: Let them pasture, gives the opinion of the Rabbis who say: We must not wittingly cause sacred flesh to be brought to the place where the unfit [are burnt].<span class="x" onmousemove="('comment',' Now here since we have the tithe and a peace-offering, if we offer them up and impose on them the restrictions applying to each of them, we shall have to separate the breast and the right shoulder of each animal for the priest, owing to the doubt that each may be the peace-offering. It may happen that the priests have many sacrifices to eat and will not be able to partake of the breast etc., thus causing sacred meat to be burnt. But in the case of the tithe, not only priests are privileged to eat it but also Israelites, and, as there are many Israelites, there is no fear that sacred meat might be left over to be burnt among the unfit. Thus if we impose on both the restrictions applying to each of them, we shall have to treat both animals as peace-offerings as far as the priest's gifts of the breast etc. are concerned. We therefore say that the remedy is to condemn them both to pasture until they become blemished, one being redeemed and both eaten while blemished (R. Gershom) .');">49

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