Bekhorot 55

Chapter 55

א ואידך אי מהתם איכא למימר חזה ושוק של תודה

1 And [what says] the other [to this]? - From that text one could say that it refers to the wave-breast and the right thigh of a thanksgiving offering.1 And the other? - Scripture says: 'Shall be thine' thus adding another 'being' in connection with the first-born.2 And the other? - If we go by that text, we could say that it teaches concerning a blemished firstling that he gives it to the priest,3

ב ואידך אמר קרא לך יהיה הוסיף לך הכתוב הויה אחרת בבכור

2 as we do not find this stated [explicitly] in th whole of the Torah.<span class="x" onmousemove="('comment',' Tosaf. however explains that this means that we do not find elsewhere that the priest should benefit from a sacrifice which became blemished, as is the case with regard to a firstling.');">4 And the other?5 - It says: 'And the flesh of them', intimating that an unblemished as well as a blemished firstling [may be eaten].

ג ואידך הא מהתם איכא למימר האי יהיה לך לימד על בכור בעל מום שנותנו לכהן שלא מצינו לו בכל התורה כולה

3 And the other? - The text: 'And the flesh of them' refers to the firstlings of all the Israelites.6 IF A BLEMISH APPEARED ON IT DURING ITS FIRST YEAR, HE IS PERMITTED TO KEEP IT ALL THE TWELVE MONTHS. The query was put forward.

ד ואידך אמר ובשרם אחד תם ואחד בעל מום ואידך ובשרם דהני בכורות דכולהו ישראל קאמר:

4 What does [the Mishnah exactly] mean? Does it mean that if a blemish appeared on it during its first year, he is allowed to keep it all the twelve months and thirty days besides? Or does [the Mishnah] mean that where a blemish appeared on it during its first year, he is allowed to keep it all the twelve months but no longer, and where a blemish appeared on it after its first year, he is not allowed to keep it except for thirty days? - Come and hear: It was taught: A firstling in our days,7 so long as it is not fit to show to a Sage,<span class="x" onmousemove="('comment',' I.e., before a blemish appears on it so that he can show it to a Sage in order to decide whether it is a transitory or permanent blemish. Tosaf. explains the expression as meaning where a Sage is not at hand, for the Israelite is not compelled to go to distant parts to have the blemish examined.');">8

ה נולד לו מום בתוך שנתו רשאי לקיימו כל י"ב חדש: איבעיא להו היכי קאמר נולד לו בתוך שנתו רשאי לקיימו כל י"ב חדש ולאחר שנתו נמי שלשים או דלמא היכא דנולד בו מום בתוך שנתו רשאי לקיימו כל שנים עשר חדש ותו לא והיכא דנולד לו אחר שנתו אינו רשאי לקיימו אלא שלשים

5 is allowed to be kept for two or three years. And when it is fit to show to a Sage, if a blemish appeared on it during its first year, he is allowed to keep it all the twelv months, whereas after its first year, he is not allowed to keep it even one day nor even one hour.9 On the ground, however, of restoring a lost object to the owners,<span class="x" onmousemove="('comment',' I.e., the priest, for if the firstling must not be kept for any period in the possession of the Israelite, he may not find a priest to whom to give it, and if he kills it, it will become putrid, thus making a loss for the priest. Therefore the Israelite must keep it for thirty days, after which period he is allowed to kill and salt it keeping it until he finds a priest. The comment of Tosaf., however, is that we are dealing where the firstling is in the possession of the priest, giving the latter a period of thirty days to hold it, in case he had no need for the flesh at the moment. But the Israelite must always wait until he finds a priest to receive the firstling.');">10 [the Rabbis] said that he is allowed to keep it fo thirty days!11 But I can still however raise the question [concerning the Baraitha itself]: Does it mean thirty days after its first year12 or before its first year?<span class="x" onmousemove="('comment',' The blemish appeared before the first year ended, and he keeps it for thirty days after its first year. The words 'whereas after its first year' can bear either interpretation.');">13

ו ת"ש דתניא בכור בזמן הזה עד שלא נראה להראותו לחכם רשאי לקיימו שתים ושלש שנים ומשנראה להראותו לחכם נולד לו מום בתוך שנתו רשאי לקיימו כל שנים עשר חדש

6 - Come and hear: If a blemish appeared on it fifteen days during its first year, we complete for it fifteen days after its first year.<span class="x" onmousemove="('comment',' We give the animal thirty days from the time when a blemish appears on it, and if a blemish appeared after the year or a little while before the expiration of the year, we give it thirty days from the time of the blemish for the Israelite to keep it. And we also infer that if the blemish appeared a month or three months in its first year, the Israelite waits until the end of its year.');">14 This proves it.<span class="x" onmousemove="('comment',' That the thirty days of the Mishnah refers to where a blemish appears after its year, for if the blemish appeared in its first year even a day before its expiration, we do not give the animal thirty full days but only complete the period of thirty days.');">15 This supports the views of R'Eleazar.

ז אחר שנתו אינו רשאי לקיימו אפילו יום אחד ואפילו שעה אחת אבל מפני השבת אבידה לבעלים אמרו רשאי לקיימו שלשים יום

7 For R'Eleazar said: We give it thirty days from the time when the blemish appeared on it.

ח ועדיין תיבעי לי שלשים יום אחר שנתו או דלמא קודם שנתו

8 Some there are who read: R'Eleazar said: Whence do we know that if a blemish appeared on a firstling in its first year we give it thirty days after its year? It is said: Thou shalt eat it before the Lord thy God year year.16

ט ת"ש נולד לו מום בחמשה עשר יום בתוך שנתו משלימין לו חמשה עשר יום אחר שנתו ש"מ מסייע לרבי אלעזר דאמר רבי אלעזר נותנין לו שלשים יום משעה שנולד בו מום

9 Now, what is the number of days which is reckoned [by all authorities] as a year? You must admit that it is thirty days. An objection was raised: [It is taught]: If a blemish appeared on it fifteen days in its year, we complete for it fifteen days after its year. We deduce from here that we complete thirty days, but we do not give it [thirty full days after its first year].

י איכא דאמרי א"ר אלעזר מנין לבכור שנולד בו מום בתוך שנתו שנותנין לו שלשים יום אחר שנתו שנאמר (דברים טו, כ) לפני ה' אלהיך תאכלנו שנה בשנה איזו הן ימים החשובין שנה הוי אומר אלו שלשים יום

10 This is a refutation of R'Eleazar! It is indeed a refutation. <big>MISHNAH: </big>IF ONE SLAUGHTERED THE FIRSTLING AND SHOWED ITS BLEMISH [TO AN EXPERT],17 R'JUDAH PERMITS,18 WHEREAS R'MEIR SAYS: SINCE IT WAS NOT SLAUGHTERED BY THE INSTRUCTIONS OF THE EXPERT, IT IS FORBIDDEN.19

יא מיתיבי נולד לו מום בחמשה עשר יום בתוך שנתו משלימין לו חמשה עשר יום אחר שנתו השלמה אין מיהבא לא תיובתא דרבי אלעזר תיובתא:

11 IF ONE WHO IS NOT AN EXPERT SEES THE FIRSTLING AND IT WAS SLAUGHTERED BY HIS INSTRUCTIONS, IN SUCH A CASE IT SHALL BE BURIED AND HE SHALL MAKE REPARATION OUT OF HIS OWN ESTATE. <big>GEMARA: </big>Said Rabba B'Bar Hana: In the case of a blemish of withered spots in the eye,20 all agree that i is forbidden, for they change.<span class="x" onmousemove="('comment',' Owing to its death agony the eye is liable to change and therefore although at the moment the blemish seems to be a permanent one, it is possible that if he had examined it when the animal was still alive, the blemish might have been found to be a transitory one.');">21 They only differ regarding blemishes of the body.22

יב <big>מתני׳</big> השוחט את הבכור ומראה את מומו ר' יהודה מתיר רבי מאיר אומר הואיל ונשחט שלא ע"פ מומחה אסור מי שאינו מומחה ורואה את הבכור ונשחט על פיו הרי זה יקבר וישלם מביתו:

12 R'Meir maintaining that we prohibit blemishes of the body on account of withered spots in the eye, whereas R'Judah maintains that we do not prohibit blemishes of the body on account of withered spots in the eye. It has also been taught to the same effect: If one slaughtered a firstling and showed [an expert] its blemish [after its slaughter], R'Judah says: If there are withered spots in the eye, it is forbidden, since they change, whereas if there are bodily blemishes, it is permitted because they do not change. But R'Meir says: Both in the one case as in the other it is forbidden, because they change. [You say] 'Because they change' - you cannot mean that?

יג <big>גמ׳</big> אמר רבה בר בר חנה בדוקין שבעין דכולי עלמא לא פליגי דאסור מפני שהן משתנין לא נחלקו אלא במומין שבגוף דרבי מאיר סבר גזרינן מומין שבגוף אטו דוקין שבעין ורבי יהודה סבר לא גזרינן מומין שבגוף אטו דוקין שבעין

13 Do bodily blemishes change? - Rather what R'Meir means is on account of those [blemishes] that change.23 Said R'Nahman B'Isaac:

יד תניא נמי הכי השוחט את הבכור ומראה את מומיו ר' יהודה אומר בדוקין שבעין אסור מפני שהן משתנין במומין שבגוף מותר מפני שאין משתנין רבי מאיר אומר אחד זה ואחד זה אסור מפני שהן משתנין מפני שהן משתנין סלקא דעתך מומין שבגוף מי משתנין אלא מפני המשתנין

טו אמר רב נחמן בר יצחק

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