Bekhorot 69

Chapter 69

א טימא טהרות ומת לא קנסו בנו אחריו מ"ט היזק שאינו ניכר לא שמיה היזק קנסא דרבנן לדידיה קנסו רבנן לבריה לא קנסו רבנן:

1 If a man made unclean food levitically prepared and died, his son is not punished after him.1 What is the reason? A damage not discernible [in the object itself] is not regarded as a tangible damage.2

ב <big>מתני׳</big> מעשה בזכר של רחלים זקן ושערו מדולדל וראהו קסטור אחד ואמר מה טיבו של זה אמרו לו בכור הוא ואינו נשחט אלא א"כ היה בו מום נטל פיגום וצרם אזנו ובא מעשה לפני חכמים והתירו ואחר שהתירו הלך וצירם באזני בכורות אחרים ואסרו

2 It is therefore only a rabbinical penalty. Thus the Rabbis imposed a penalty upon the man himself, whereas the Rabbis did not impose a penalty upon his son.3 <big>MISHNAH: </big>IT HAPPENED THAT A QUAESTOR SAW AN OLD MALE LAMB WITH ITS LONG WOOL HANGING DOWN4 AND ASKED: WHAT IS THE MEANING OF THIS?5 - THEY REPLIED: 'IT IS A FIRSTLING AND IS NOT TO BE SLAUGHTERED UNTIL IT HAS A BLEMISH'. [THE ROMAN] TOOK A DAGGER AND SLIT ITS EAR'THE MATTER CAME BEFORE THE SAGES AND THEY PERMITTED IT.6

ג פעם אחת היו תינוקות משחקין בשדה וקשרו זנבי טלאים זה בזה ונפסקה זנבו של אחד מהם והרי הוא בכור ובא מעשה לפני חכמים והתירו ראו שהתירו הלכו וקשרו זנבות בכורות אחרים ואסרו זה הכלל כל שהוא לדעתו אסור שלא לדעתו מותר:

3 AFTER THEY HAD PERMITTED, HE WENT AND CUT INTO THE EARS OF OTHER [FIRSTLINGS]. THE SAGES THEREUPON FORBADE THEM. CHILDREN WERE ONCE PLAYING IN A FIELD.

ד <big>גמ׳</big> פעם אחרת היה כו': וצריכא דאי אשמעינן עובד כוכבים דלא אתי למיסרך אבל קטן דאתי למיסרך אימא לא

4 THEY TIED THE TAILS OF SHEEP ONE TO THE OTHER AND ONE TAIL WHICH BELONGED TO A FIRSTLING WAS SEVERED. THE MATTER CAME BEFORE THE RABBIS AND THEY PERMITTED [THE FIRSTLING].

ה ואי אשמועינן קטן משום דלא אתי לאיחלופי בגדול אבל עובד כוכבים דאתי לאיחלופי בגדול אימא לא צריכא

5 WHEN THE CHILDREN SAW THAT THEY HAD PERMITTED, THEY PROCEEDED TO TIE THE TAILS OF OTHER FIRSTLINGS.

ו א"ר חסדא אמר רב קטינא לא שנו אלא דא"ל אא"כ היה בו מום אבל אם א"ל אם נעשה בו מום כמאן דא"ל זיל עביד ביה מומא דמי

6 THE SAGES THEREUPON FORBADE [THE OTHER FIRSTLINGS]. THIS IS THE RULE: WHEREVER THE BLEMISH IS CAUSED WITH THE KNOWLEDGE AND CONSENT [OF THE OWNER].7

ז אמר רבא מכדי ממילא הוא מה לי היה מה לי נעשה אלא נעשה נמי ממילא הוא ולא שנא:

7 IT IS FORBIDDEN, BUT, IF IT IS NOT WITH HIS KNOWLEDGE AND CONSENT, IT IS PERMITTED.<span class="x" onmousemove="('comment',' Therefore, in the cases of the quaestor and the children, the animals were permitted. When, however, other firstlings had their ears slit, the Sages forbade them, because the owners did not prevent this, and therefore it is as if this were done with their knowledge.');">8 <big>GEMARA: </big>CHILDREN WERE ONCE PLAYING etc. It is necessary [to state both these cases9 in the Mishnah].

ח זה הכלל כל שהוא לדעת אסור: לאיתויי מאי לאיתויי גרמא:

8 For if it had informed us only of the case of the heathen, I might have thought that the reason was because there can be no fear [if we permit] that he will acquire the habit [of making blemishes],10 but in the case of a minor, where he might acquire the habit [of making blemishes],11 I might have said that it was forbidden.

ט שלא לדעת: לאיתויי מסיח לפי תומו:

9 And if it had informed us only of the case of a minor, I might have thought that the reason was because one would not mistake [the case of a minor] for an adult,12 but in the case of the quaestor, where one might mistake this for the case of any adult,<span class="x" onmousemove="('comment',' For an observer might mistake this gentile who causes the blemish for an Israelite, and might say that as it is permitted in one case it is permitted in all adult cases.');">13

י <big>מתני׳</big> היה בכור רדפו בעטו ועשה בו מום ה"ז שוחטין עליו:

10 I might have said that it was forbidden.

יא <big>גמ׳</big> א"ר פפא לא שנו אלא שבעטו בשעת רדיפה אבל לאחר רדיפה לא פשיטא

11 There is need [therefore for the Mishnah to state both cases]. R'Hisda reported in the name of Kattina: This14 was taught only when they replied to him [in the words]: 'Until it has a blemish',<span class="x" onmousemove="('comment',' Implying that a blemish appeared automatically on the animal, for we cannot then say that the heathen will infer from their words that firstlings are rendered permitted when blemished by human action.');">15

יב מהו דתימא צעריה הוא דמדכר קמ"ל

12 but if they reply to him in the words: 'Until it was made blemished',16

יג איכא דאמרי אמר רב פפא לא תימא בשעת רדיפה אין אבל שלא בשעת רדיפה לא אלא אפילו לאחר רדיפה נמי מאי טעמא צעריה דמדכר

13 it is as i they had told him: 'Go, make a blemish'. Said Raba: Now does not the permission come automatically?17 What difference then is it whether they replied to him in the words: 'Until it has a blemish' or 'Until it was made blemished'? Even if they replied to him in the words 'Until it was made blemished' the permission comes automatically and thus there is no difference.

יד א"ר יהודה מותר להטיל מום בבכור קודם שיצא לאויר העולם אמר רבא גדיא באודניה אימרא בשפוותיה איכא דאמרי אימרא נמי באודניה אימור דרך צדעיו נפק

14 THIS IS THE RULE: WHEREVER THE BLEMISH IS CAUSED WITH THE KNOWLEDGE AND CONSENT [OF THE OWNER]. IT IS FORBIDDEN. What does this include? - It includes the case where the blemish was caused indirectly.18 BUT IF IT IS NOT WITH HIS KNOWLEDGE. This includes the case where they casually mentioned the fact.<span class="x" onmousemove="('comment',' Where the quaestor did not ask them anything, but they on their own accord innocently pointed out to him that the old firstling was not permitted unless it was blemished.');">19 <big>MISHNAH: </big>IF A FIRSTLING WAS RUNNING AFTER HIM AND HE KICKED IT AND THEREBY BLEMISHED IT.

טו אמר רבא אכל ולא מיחזי פעי ומיחזי הוי מומא מאי קמ"ל תנינא החוטין החיצונות שנפגמו ושנגממו הפנימיות שנעקרו מ"ט לאו משום דכי פעי מיחזי

15 HE MAY SLAUGHTER IT20 ON ACCOUNT OF THIS. <big>GEMARA: </big>Said R'Papa: This21 was taught only when he kicked it while it was running, but if he kicked it after it had stopped running, it is not so. But is not this obvious? - I might have assumed that the reason why he kicked it was because he recalled his distress.22

טז אמר רב פפא רבא נמי טעמא דמתני' מפרש מאי טעמא נעקרו הוי מומא משום דכי פעי מיחזי:

16 He therefore teaches us [that this was not the reason]. Some there are who say: R'Papa said, Do not say that this applies only while it was running, but not after it had stopped running; for even after it had stopped running [the same law applies], for the reason that he recalled his distress. Said Rab Judah: It is permitted to cause a blemish to a firstling before it is born.23

יז <big>מתני׳</big> כל המומין הראויין לבא בידי אדם רועי ישראל נאמנין רועים כהנים אינן נאמנין רשב"ג אומר נאמן הוא על של חבירו ואין נאמן על של עצמו ר"מ אומר החשוד על הדבר לא דנו ולא מעידו:

17 Said Raba: [ E.g.], a kid in its ears24 and a lamb in its lips.<span class="x" onmousemove="('comment',' Its lips appearing before its head, whereas the ears being small do not appear until after the head has come forth, when, of course, the animal becomes sanctified.');">25 Some there are who say: A lamb even in its ears; for one can say that the animal came forth [from the womb] with its temples first.26 Said R'Papa:27 If when the animal eats, [the defect] is not visible,28

יח <big>גמ׳</big> ר' יוחנן ור' אלעזר חד אמר רועי ישראל בי כהנים נאמנין ללגימא לא חיישינן

18 but when it bleats the defect is visible, it is considered a blemish. What does he wish to teach us?

יט רועי כהנים בי ישראל אין נאמנין מימר אמר כיון דקא טרחנא ביה לא שביק לדידי ויהיב לאחריני

19 We have already learnt this [in a Mishnah]: If the incisors were broken off or levelled [with the gum] or if the molars were torn out [completely],29 it is considered a blemish.30

כ והוא הדין כהן לכהן דחיישינן לגומלין

20 Now, what is the reason in the latter case?

כא ואתא רבן שמעון בן גמליאל למימר נאמן הוא על של חבירו ואינו נאמן על של עצמו ואתא רבי מאיר למימר החשוד על הדבר לא דנו ולא מעידו

21 Is it not because when the animal bleats [the defect is visible? - Said Raba: R'Papa31 also merely explains the Mishnah [as follows]: Why is it that if they were torn out they are considered a blemish? Because when the animal beats, the defect is visible. <big>MISHNAH: </big>IN RESPECT OF ALL BLEMISHES WHICH MIGHT COME THROUGH THE AGENCY OF A MAN,32

כב וחד אמר רועי ישראל והן כהנים נאמנין

22 LAY ISRAELITE SHEPHERDS ARE TRUSTWORTHY33 WHEREAS PRIESTS SHEPHERDS ARE NOT TRUSTWORTHY.34 R'SIMEON B. GAMALIEL SAYS: HE IS TRUSTWORTHY AS REGARDS SOMEBODY ELSE'S FIRSTLING, BUT HE IS NOT TRUSTWORTHY AS REGARDS HIS OWN. R'MEIR SAYS: ONE WHO IS SUSPECTED OF NEGLECTING ANY RELIGIOUS MATTER MUST NOT PRONOUNCE JUDGMENT ON IT NOR GIVE EVIDENCE CONCERNING IT. <big>GEMARA: </big>R'Johanan and R'Eleazar [differ as to the interpretation of the Mishnah]. One explains it [as follows]: The expression 'LAY ISRAELITE SHEPHERDS' means [lay Israelites] in the employ of priests are trustworthy, for we do not apprehend that their testimony may be influenced by their bread and butter.<span class="x" onmousemove="('comment',' I.e., by their dependence on their employers. ; means lit., 'quaffing', and in general eating and drinking. Aliter: by the share they would have in the firstling when slaughtered.');">35 The expression 'PRIESTS' SHEPHERDS means: [shepherds who are priests] in the employ of Israelites are not trustworthy, since the shepherd might Say.' Since I work for him, he will not pass over me and give it to another'.36 And the same ruling [of the testimony being untrustworthy] applies to [a shepherd who was] a priest with reference to [the firstling of] another priest 'for we suspect them of favouring each other.<span class="x" onmousemove="('comment',' Thinking that by giving favourable evidence for his firstling now, he will on some future occasion be repaid when having obtained an unblemished firstling from an Israelite, he will make it blemished and this priest will testify that the blemish appeared of itself on the animal.');">37 And thereupon R'Simeon comes and says: HE IS TRUSTWORTHY AS REGARDS SOMEBODY ELSE'S FIRSTLING,38 BUT HE IS NOT TRUSTWORTHY AS REGARDS HIS OWN.39 And R'Meir then adds: HE WHO IS SUSPECTED OF DISREGARDING ANY RELIGIOUS MATTER MUST NOT PRONOUNCE JUDGMENT ON IT NOR GIVE EVIDENCE CONCERNING IT. But the other [teacher] explains it [as follows]: The expression ISRAELITE SHEPHERDS means: [Shepherds of Israelite sheep] even if priests, are trustworthy.

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