Bekhorot 62

Chapter 62

א <big><strong>גמ׳</strong></big> כל פסולי המוקדשין הנאתן להקדש אימת אילימא לאחר פדיונו הנאתן להקדש הנאתן דבעלים הוא
1 <big><b>GEMARA: </b></big>[The Mishnah says that] the profit on all dedicated objects which have become unfit [for the object consecrated] goes to THE SANCTUARY. Now, when is this? Is it after redemption? Then why does it state that their profit belongs to THE SANCTUARY?
ב אלא לפני פדיונו נשחטין הא בעי העמדה והערכה
2 Is not the profit on them for the owners? If again you maintain that [the Mishnah] refers to the period before redemption, why does it say THEY ARE SLAUGHTERED?
ג הניחא למאן דאמר קדשי מזבח לא היו בכלל העמדה והערכה אלא למאן דאמר היו בכלל העמדה והערכה מאי איכא למימר
3 Do they not require presentation and valuation?<span class="x" onmousemove="('comment',' Therefore how is it possible for him to sell it and make it hullin, for a dedicated animal cannot be redeemed except when alive, since it requires to be presented to the priest and valued by him (Lev. XXVII) .');"><sup>1</sup></span> No difficulty arises according to him who says that objects consecrated for the altar are not included in the law of presentation and valuation; but according to him who holds that they are included in the law of presenta tion and valuation,<span class="x" onmousemove="('comment',' V. supra 32b.');"><sup>2</sup></span> what answer could you give? - You can still say that [the Mishnah] refers to the period after redemption, and what is meant then by the expression THEIR PROFIT BELONGS TO THE SANCTUARY?
ד אלא לעולם לאחר פדיון ומאי הנאתן להקדש אדמעיקרא
4 [It means] from the beginning.<span class="x" onmousemove="('comment',' When the owners redeem them originally from the sanctuary, the latter benefits if after redemption the flesh can be sold in the manner of hullin.');"><sup>3</sup></span>
ה דכיון דשרי להו מר נמכרין באיטליז ונשחטין באיטליז ונשקלין בליטרא טפי ופריק מעיקרא:
5 
ו חוץ מן הבכור ומן המעשר שהנייתן לבעלים: בשלמא בכור באיטליז הוא דלא מיזדבן הא בביתיה מיזדבן אלא מעשר בביתיה מי מיזדבן
6 For since the Master permits them to be sold in the market, slaughtered in the market and weighed by the pound, the amount of the redemption is increased from the beginning. EXCEPT IN THE CASE OF A FIRSTLING OR OF A TITHING ANIMAL, AS THEIR PROFIT BELONGS TO THE OWNERS. This is quite fair in the case of a firstling, which, although it must not be sold in the market, can be sold privately; but are animal tithes allowed to be sold privately?
ז והתניא בבכור נאמר (במדבר יח, יז) לא תפדה ונמכר חי במעשר נאמר (ויקרא כז, כ) לא יגאל ואינו נמכר לא חי ולא שחוט לא תם ולא בעל מום
7 Has it not been taught: In connection with a firstling it is said: [But the firstling of an ox]. thou shalt not redeem,<span class="x" onmousemove="('comment',' Num. XVIII, 17.');"><sup>4</sup></span> [intimating] that i may be sold alive<span class="x" onmousemove="('comment',' To others, having once come into the possession of the priest.');"><sup>5</sup></span>
ח הא מילתא איקשיא ליה לרב ששת באורתא ושנייה בקדמותא מברייתא במעשר בהמה של יתומים עסקינן ומשום השבת אבידה נגעו בה
8 and in connection with animal tithing, it says: It shall not be redeemed,<span class="x" onmousemove="('comment',' Lev. XXVII, 33.');"><sup>6</sup></span> [intimating] that it is forbidden to be sold either alive or ritually cut, whether unblemished or blemished? - This problem presented itself to R'Shesheth in the evening and he solved it the next morning by reference to a Baraitha [mentioned below].
ט רבי אידי סרסיה דרב ששת הוה שמעה מיניה אזל אמרה בי מדרשא ולא אמרה משמיה שמע רב ששת איקפד אמר מאן דעקיץ ליעקציה עקרבא ורב ששת מאי נפקא ליה מינה דאמר רב יהודה אמר רב מאי דכתיב (תהלים סא, ה) אגורה באהלך עולמים וכי איפשר לאדם לגור בשני עולמים
9 We are dealing here [in the Mishnah] with a tithing animal<span class="x" onmousemove="('comment',' In a blemished state.');"><sup>7</sup></span> belonging to orphans, [and by permitting in this case] we resort to the principle of restoring something lost.<span class="x" onmousemove="('comment',' As he is unable to eat the whole animal, it would become decomposed and be a loss if we forbade its disposal privately. But in the case of an adult, even private selling is prohibited.');"><sup>8</sup></span> R'Idi was the attendant of R'Shesheth. He heard [this answer] from him and proceeded to mention it in the College, but did not cite it in his name. R'Shesheth heard of it and was annoyed. He exclaimed: 'He who has bitten<span class="x" onmousemove="('comment',' I.e. not cited my name as the author.');"><sup>9</sup></span> me, a scorpion should bite him'.
י אלא אמר דוד רבונו של עולם יאמרו דבר שמועה מפי בעולם הזה דאמר ר' יוחנן משום ר' שמעון בן יוחי כל תלמיד חכם שאומרים דבר שמועה מפיו בעולם הזה שפתותיו דובבות בקבר
10 And what practical difference did this make to R'Shesheth? - As Rab Judah reported in the name of Rab: What is the meaning of the scriptural text: I will dwell in Thy Tent in [both] worlds?<span class="x" onmousemove="('comment',' So lit., E.V. 'for ever'. Ps. LXI, 5.');"><sup>10</sup></span> Is it possible for a man to dwell in two worlds? What David meant is this: 'Master of the Universe, may they cite a tradition in my name in this world'. For R'Johanan reported in the name of R'Simeon B'Yohai: When a tradition is cited in a scholar's name in this world, his lips murmur in the grave.
יא ואמר רבי יצחק בר זעירי מאי קראה (שיר השירים ז י) וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים ככומר של ענבים מה כומר של ענבים כיון דאדם נוגע בו דובב אף תלמידי חכמים כיון שאדם אומר דבר שמועה מפיו דובבות שפתיו בקבר
11 And R'Isaac B'Zera also said: What is the meaning of the scriptural text: And the roof of thy mouth like the best wine that glideth smoothly for my beloved, moving gently the lips of those that are asleep?<span class="x" onmousemove="('comment',' Cant. VII, 10.');"><sup>11</sup></span> It is like a heated mass of grapes.
יב מאי ברייתא דתניא מעשר בהמה של יתומים מוכרין אותו ומעשר בהמה ששחטו מבליעו בעורו בחלבו ובגידו ובקרניו
12 Just as a heated mass of grapes drips as soon as you apply your finger, so do the lips of scholars in the graves murmur when sayings are cited in their name. What is the Baraitha [referred to above]?<span class="x" onmousemove="('comment',' On which R. Shesheth based his reply.');"><sup>12</sup></span> - As it has been taught: A tithing animal belonging to orphans, we may sell.
יג מאי קאמר אמר אביי הכי קאמר מעשר בהמה של יתומים מוכרין אותו בהבלעה
13 And as to the flesh of a ritually cut tithing animal he may also sell it in conjunction with its skin, fat, tendons and bones. What does [the Baraitha] mean?<span class="x" onmousemove="('comment',' At first it says that we may sell it, apparently in the normal way, and then it proceeds to say that the selling must be in an indirect manner.');"><sup>13</sup></span> Abaye said: It means this: A tithing animal belonging to orphans may be sold.
יד מכלל דגדול בהבלעה לא מאי שנא מהא דתניא הלוקח לולב מחבירו בשביעית נותן לו אתרוג במתנה לפי שאינו רשאי ללוקחו בשביעית
14 And how is it sold? In conjunction with its skin,<span class="x" onmousemove="('comment',' He sells the skin for a high price, which includes the value of the flesh; the skin, horns etc. being permitted to be sold because they are not eatable things.');"><sup>14</sup></span> fat, tendons and horns.
טו והוינן בה לא רצה ליתן לו במתנה מאי ואמר רב הונא מבליע לו דמי אתרוג בלולב
15 This would therefore imply that in the case of an adult it is forbidden to sell a tithing animal in conjunction with other things. Now why is this different from the case we have learnt [as follows]: If one buys a lulab<span class="x" onmousemove="('comment',' The palm branch, one of the Four Species taken on Sukkoth.');"><sup>15</sup></span> from another in the sabbatical year, he gives him at the same time the ethrog<span class="x" onmousemove="('comment',' The citron, another of the Four Species.');"><sup>16</sup></span> as a gift because he must not buy it<span class="x" onmousemove="('comment',' Other fruit including the lulab, although gathered in the sabbatical year, may be bought because we go by the time when the fruit is formed, which is the sixth year. But in the case of the ethrog, we go by the time when the fruit matures, i.e., in the sabbatical year. and consequently we must not purchase an ethrog from an 'am ha-arez as the latter might do business in the sabbatical year with the money thus obtained.');"><sup>17</sup></span>
טז התם לא מוכחא מילתא הכא מוכחא מילתא
16 in the sabbatical year.
יז אמר רבא א"כ מעשר בהמה תרי זמני למה לי אלא אמר רבא הכי קאמר מעשר בהמה של יתומים מוכרין אותו כדרכו ומעשר בהמה דגדול ששחטו מבליעו בעורו בחלבו בגידו ובקרניו
17 And we raised the point, what if we did not wish to give it to him as a gift? And R'Huna explained: He pays him indirectly the value of the ethrog in conjunction with the lulab? - There [in the Mishnah] the matter is not obvious,<span class="x" onmousemove="('comment',' As the ethrog is only of slight value, so that it is not manifest that be is paying for it in connection with the lulab.');"><sup>18</sup></span> but here the matter is obvious.<span class="x" onmousemove="('comment',' Since the price is high, it is clear that the money is not for the skin etc, but for the flesh.');"><sup>19</sup></span> Said Raba: If this be so, then why does the Baraitha above repeat the expression 'tithing animal'?<span class="x" onmousemove="('comment',' Thus implying that the Baraitha deals with two separate cases and does not merely consist of one clause dealing with a single case.');"><sup>20</sup></span>
יח אמר רבא מנא אמינא לה דכתיב (ויקרא כז, לג) והיה הוא ותמורתו יהיה קודש לא יגאל
18 Rather said Rabba: It means this: A tithing animal belonging to orphans may be sold in the ordinary way, whereas in the case of a tithing animal belonging to an adult, which was ritually cut, he pays for the flesh in conjunction with its skin, fat, tendon and horns. Said Raba: Whence do I prove it? Because it is written, Then both it and that, for which it is changed shall be holy; it shall not be redeemed.<span class="x" onmousemove="('comment',' Lev. XXVII, 33.');"><sup>21</sup></span> Now, when does the law of substitution apply?
יט אימתי עושה תמורה מחיים אימתי אינו נגאל מחיים הא לאחר שחיטה נגאל ורבנן ההוא דגזרו לאחר שחיטה אטו לפני שחיטה
19 When the animal is alive. Therefore [by analogy] when is a tithing animal not redeemed?
כ דבר הנישום מחיים גזור רבנן לאחר שחיטה אטו לפני שחיטה
20 When it is alive, thus implying that after being ritually cut, it may be redeemed, and it is but the Rabbis who have prohibited its selling after having been ritually cut in order to prevent its selling before it was ritually cut.<span class="x" onmousemove="('comment',' As mentioned above, that 'it is not sold either alive or slaughtered'.');"><sup>22</sup></span> Consequently in the case of an object which is valued when alive,<span class="x" onmousemove="('comment',' I.e., the flesh which is the main part of the animal that is sold when alive.');"><sup>23</sup></span> the Rabbis prohibited its selling after having been ritually cut in order to prevent its selling before it was ritually cut;
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