Bekhorot 8

ולדורות מנלן

Whence do we know [that the exemptions]<span class="x" onmousemove="('comment',' For priests and Levites.');">¹</span>

אמר קרא

apply to all time?<span class="x" onmousemove="('comment',' And not limited to the wilderness.');">²</span>

(במדבר ג, יב) והיו לי הלוים והיו בהווייתן יהו

The text says: 'And the Levites shall be mine';<span class="x" onmousemove="('comment',' Num. III, 45.');">³</span>

וממאי דבשה

'and they shall be' means that they [the Levites] retain their status [for all time].

אמר רב חסדא

And whence [do we know] that [the Levite exempted the Israelite's first-born of asses in the wilderness] with a sheep?<span class="x" onmousemove="('comment',' Perhaps the verse 'And the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel', (Num. III, 41.) means that the first-born of the Levite's ass exempted the Israelite's firstling of an ass, but not the sheep, (R. Gershom) .');">⁴</span>

נאמר כסף לדורות ונאמר שה לדורות

- Said R'Hisda: Money<span class="x" onmousemove="('comment',' Num. XVIII, 16.');">⁵</span>

מה כסף האמור לדורות בו פדו לדורות בו פדו לאותה שעה אף שה האמור לדורות בו פדו לדורות בו פדו באותה שעה

is written [in connection with the redemption of the first-born] for all time; and 'a sheep' is written [in connection with the redemption of the first-born of an ass]<span class="x" onmousemove="('comment',' Ex. XIII, 13.');">⁶</span>

מה לכסף שכן פודין בו הקדשות ומעשר שני

for all time.

אלא אמר קרא

Just as with the money prescribed for all time, they both redeemed [the first-born] at all times and they redeemed at that particular time [in the wilderness], so with sheep prescribed for all time, they [the Levites] both redeemed [the firstlings] at all times and they redeemed at that particular time [in the wilderness].

(במדבר יח, טו) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה מה בכור אדם לא חלקת בין לדורות בין לאותה שעה בכסף אף בהמה טמאה לא תחלוק בו בין לדורות בין לאותה שעה בשה

But it may be objected<span class="x" onmousemove="('comment',' To this analogy between 'money' and 'sheep'.');">⁷</span>

אמר ר' חנינא

, that the case of money is different, because with it we also redeem consecrated objects and the second [year's] tithing!<span class="x" onmousemove="('comment',' Whereas we do not as a rule redeem sacred objects with a sheep. Consecrated objects are redeemed with money. V. Lev. XXVII, 15 and the second year's tithes are also redeemed with money, V. Deut. XIV, 25.');">⁸</span>

שה אחד של בן לוי פטר כמה פטרי חמורים מישראל

Rather [we deduce from the following].

אמר אביי

Scripture said: 'Nevertheless the first-born of man thou shalt surely redeem and the firstling of unclean beasts shalt thou redeem'.<span class="x" onmousemove="('comment',' Num. XVIII, 15.');">⁹</span>

תדע שהרי מנה הכתוב עודפים באדם ולא מנה עודפין בבהמה

Just as in the case of the first-born of a man you make no distinction between all time and that particular time [in the wilderness, the redemption in each case being] with money, so [in the case of an unclean animal], you shall not make a distinction between for all time and that particular time, [the redemption in each case being] with a sheep.

ממאי

R'Hanina said: One sheep of a Levite exempted many firstborn of the asses of the Israelites.

דילמא לא הוי נפישי להו בהמות טובא

Said Abaye: The proof is that Scripture numbers the surplus of men<span class="x" onmousemove="('comment',' Of first-born Israelites who had to be redeemed with money. And since Scripture does not mention the surplus of Israelite animals over the Levites' animals, we can infer that one Levite sheep exempted many Israelite animals.');">¹⁰</span>

לא ס"ד דכתיב

[over the Levites] but does not number the surplus [of Israelite] animals [over the Levites' animals].

(במדבר לב, א) ומקנה רב היה לבני ראובן ולבני גד

But what proof is this?

דילמא אפילו הכי פשוטים דלוים הוו קיימי לבהדי בכורי ישראל

Perhaps they [the Israelites in the wilderness] did not possess many animals [asses] to redeem?<span class="x" onmousemove="('comment',' And this being the case, one Levite sheep did not have to redeem many first-born of asses.');">¹¹</span>

אמר קרא

- That cannot enter your mind.

(במדבר ג, מה) ואת בהמת הלוים תחת בהמתם בהמה אחת תחת בהמות הרבה

For it is written: 'Now the children of Reuben and the children of Gad had a very great multitude of cattle'.<span class="x" onmousemove="('comment',' Ibid. XXXII, I.');">¹²</span>

ואימא (יונה ד, יא) בהמה רבה

Perhaps even so the ordinary [non-first-born animals] of the Levites just corresponded with [the number] of the first-born of the Israelites?<span class="x" onmousemove="('comment',' So that there was no surplus and there is thus no evidence that the firstlings of the Israelites outnumbered the plain Levites' animals.');">¹³</span>

א"כ ליכתוב קרא או בהמה תחת בהמה או בהמתם תחת בהמתם מאי בהמת תחת בהמתם ש"מ חד פטר טובא

- Scripture says: And the cattle of the Levites instead of their cattle;<span class="x" onmousemove="('comment',' Ibid. III, 45.');">¹⁴</span>

אמר רבא אף אנן נמי תנינא

one Levite animal instead of many [Israelite] animals [firstlings of asses].

ופודה בו פעמים הרבה

But why can we not say that the word ['cattle'] also implies many [animals? ] - If so let Scripture write either 'cattle instead of cattle' or 'their instead of their cattle'.

ור' חנינא טעמא דמתני' מפרש והכי קאמר

Why does Scripture write 'cattle of.

מאי טעמא פודה בו פעמים הרבה משום דשה אחד של בן לוי פוטר כמה פטרי חמורים של ישראל

instead of their cattle'?

איתמר ר' יוחנן אמר

Deduce from this t one [Levite] animal exempted many [Israelite] animals.

קדשו בכורות במדבר וריש לקיש אמר

Said Raba: We have also learnt [R'Hanina's ruling]: And he can redeem with it [the sheep]<span class="x" onmousemove="('comment',' Infra 9a. If the sheep which he gave to the priest as a redemption for the first-born of an ass, comes back to him either through the priest selling or giving it as a present to him, he can redeem another first-.born of an ass with the same sheep.');">¹⁵</span>

לא קדשו בכורות במדבר

many times [the first-born of asses].

ר' יוחנן אמר קדשו בכורות במדבר דרחמנא אמר ליקדשו כדכתיב

And R'Hanina?<span class="x" onmousemove="('comment',' Since the Mishnah just cited teaches his ruling, then his is superfluous.');">¹⁶</span>

(שמות יג, ב) קדש לי כל בכור

- He explains the reason of the Mishnah and what he means is this: What is the reason that he can redeem with it [the sheep] many times [the first-born of asses]?

וריש לקיש אמר לא קדשו בכורות במדבר מדכתיב

Because one sheep of a Levite exempted many firstborn of asses belonging to an Israelite.

(שמות יג, ה) והיה כי יביאך וכתיב בתריה

It was stated: R'Johanan said: The first-born<span class="x" onmousemove="('comment',' Both of men and animals and certainly those born in Egypt.');">¹⁷</span>

והעברת מכלל דמעיקרא לא קדוש

in the wilderness were sanctified; Resh Lakish said: The first-born in the wilderness were not sanctified.<span class="x" onmousemove="('comment',' And Only the first-born in Egypt and those who were born when they entered the land were sanctified.');">¹⁸</span>

איתיביה רבי יוחנן לריש לקיש

R'Johanan said that the first-born were sanctified in the wilderness, for the Divine Law said that they should be sanctified, as it is written: Sanctify unto me all the first-born.<span class="x" onmousemove="('comment',' Ex. XIII, 2.');">¹⁹</span>

עד שלא הוקם המשכן היו במות מותרות ועבודה בבכורות

Resh Lakish said that the first-born were not sanctified in the wilderness, since it is written: And it shall be when the Lord shall bring thee [into the land of the Canaanites and it says subsequently: That thou shalt set apart [unto the Lord all that openeth the womb].<span class="x" onmousemove="('comment',' Ibid. XIII, II, 12.');">²⁰</span>

אמר ליה

From this you can infer that previously [to their entering the land],<span class="x" onmousemove="('comment',' In the wilderness.');">²¹</span>

באותן שיצאו ממצרים

it [the first-born] was not sanctified.<span class="x" onmousemove="('comment',' And the above verse 'Sanctify unto me all the first-born' will refer to those born in Egypt.');">²²</span>

הכי נמי מסתברא דאי לא תימא הכי בן שנה בר מיעבד עבודה הוא

R'Johanan raised an objection to Resh Lakish's [view]: Before the Sanctuary was erected,<span class="x" onmousemove="('comment',' Zeb. 112b.');">²³</span>

ודקארי לה מאי קארי לה

the High places<span class="x" onmousemove="('comment',' Improvised and temporary altars.');">²⁴</span>

הכי קא קשיא ליה

were permitted and the service [was performed] by the first-born!<span class="x" onmousemove="('comment',' We therefore see that the first-born in the wilderness, were sanctified contrary to the ruling of Resh Lakish.');">²⁵</span>

אי אמרת בשלמא דלא פסיק קדושתייהו הנך דמעיקרא נמי לא פקעא קדושתייהו

- He replied to him: [The service was performed] by those [first-born] who departed from Egypt.<span class="x" onmousemove="('comment',' But the first-born born in the wilderness were not sanctified.');">²⁶</span>

אלא אי אמרת דפסק קדושתייה הנך דמעיקרא נמי פקעא ליה קדושתייהו

It also stands to reason.

ואידך

For if you will not sa so, is a one year old<span class="x" onmousemove="('comment',' Since only one year had elapsed since the departure from Egypt and the erection of the Sanctuary.');">²⁷</span>

דקדוש קדוש דלא קדוש לא קדוש

capable of performing the service?

איתיביה

And [R'Johanan] how could he raise such a question at all?<span class="x" onmousemove="('comment',' Surely there could be only one explanation of the Mishnah in Zebahim.');">²⁸</span>

אותו היום שהוקם המשכן קרבו להם בישראל נדרים ונדבות חטאות ואשמות בכורות ומעשרות

- This was his [R'Johanan's] objection [to Resh Lakish's view].

הכי נמי באותן שיצאו ממצרים

You would be right if you said that the holiness [of the first-born] did not cease [in the wilderness],<span class="x" onmousemove="('comment',' That the first-born born in the wilderness were also sanctified.');">²⁹</span>

ומינה אותו היום הוא דקרוב מיכן ואילך לא קרוב

because then those [first-born] also originally born [in Egypt], did not have their holiness canceled.

איכא דאמרי איתיביה ריש לקיש לר' יוחנן

But if you say that their holiness ceased,<span class="x" onmousemove="('comment',' For a period, namely, those first-born born in the wilderness.');">³⁰</span>

אותו היום שהוקם המשכן קרבו להם ישראל נדרים ונדבות חטאות ואשמות בכורות ומעשרות

then those [firstborn] originally born in Egypt, should also have had their holiness canceled?<span class="x" onmousemove="('comment',' And therefore the question is raised, according to Resh Lakish, how were the first-born permitted to offer sacrifices.');">³¹</span>

אותו היום אין מיכן ואילך לא

And [what says] the other [to this]? - Those who were holy [the first-born of Egypt], remained holy<span class="x" onmousemove="('comment',' And their holiness never ceased.');">³²</span>

אימא

and those who were not hitherto holy,<span class="x" onmousemove="('comment',' The firstborn born in the wilderness.');">³³</span>

מאותו היום ואילך

[did not become] holy.

ומאי קמשמע לן

He [R'Johanan] raised an objection: On the day on which the Sanctuary was erected, votive-offerings, freewill-offerings, sin-offerings, trespass-offerings, firstlings and the tithe of cattle, were sacrificed in Israel!<span class="x" onmousemove="('comment',' We therefore see that the first-born in the wilderness were sanctified contrary to the ruling of Resh Lakish.');">³⁴</span>

מאותו היום אין מעיקרא לא

- Here, also, it refers to those [firstborn] who departed from Egypt.

אלמא חובות בבמה לא קרוב

And [from the Baraitha] itself we can deduce this: 'On that day [firstlings] were sacrificed', but after that, [in the wilderness], there was no sacrifice [of firstlings].<span class="x" onmousemove="('comment',' Because, as Resh Lakish says, the first-born in the wilderness either of men or cattle were not sanctified and those of cattle offered on the day the Sanctuary was erected, were born in Egypt.');">³⁵</span>

תא שמע

Some there are who say, Resh Lakish cited against R'Johanan the following: 'That day on which the Sanctuary was erected, votive-offerings, freewill-offerings, sin-offerings, trespass-offerings, firstlings, tithe of cattle were sacrif in Israel', as much as to say 'on that day' but after that [in the wilderness], there was no [sacrifice of firstlings]!<span class="x" onmousemove="('comment',' Which is contrary to the view of R. Johanan.');">³⁶</span>

נמצאת אתה אומר בשלשה מקומות קדשו בכורות לישראל

- R'Johanan replied: Amend [the Baraitha] thus: 'From that day and onward'.<span class="x" onmousemove="('comment',' For the first-born were sanctified in the wilderness.');">³⁷</span>

במצרים ובמדבר ובכניסתן ישראל לארץ

And what does he tell us here? - That from that day [these sacrifices] were permitted but not at first, from which we are to infer that obligatory sacrifices were not sacrificed on a High place.<span class="x" onmousemove="('comment',' An improvised and temporary altar. Obligatory offerings are e.g. sin-offerings, firstlings, etc.');">³⁸</span>

במצרים מהו אומר (שמות יג, ב) קדש לי כל בכור במדבר הוא אומר

Come and hear: 'Consequently in three places were the firstborn sanctified for Israel: in Egypt, in the wilderness, and when they entered the Land.

(במדבר ח, יז) כי לי כל בכור בבני ישראל בכניסתם לארץ הוא אומר

With reference to the first-born in Egypt, what does Scripture say?

והיה כי יביאך והעברת

Sanctify unto me all the firstling.<span class="x" onmousemove="('comment',' Ex. XIII, 2.');">³⁹</span>

אמר רב נחמן בר יצחק

With reference to the firstling in the wilderness Scripture says: For the first-born of the children of Israel a mine.<span class="x" onmousemove="('comment',' Num. VIII, 17.');">⁴⁰</span>

בשלשה מקומות הוזהרו על הבכורות ליקדש ולא קדשו

With reference to [the first-born] when they entered the Land, [Scripture] says: And it shall be when the Lord shall bring thee [into the land of the Canaanites].

ובמצרים נמי לא קדוש

That thou shalt set apart!<span class="x" onmousemove="('comment',' Ex. XIII, 11, 12. We see therefore that contrary to the view of Resh Lakish the firstlings were sanctified in the wilderness.');">⁴¹</span>

הא קאמרי' דקדוש

Said R'Nahman B'Isaac: [This passage means] that in three places the Israelites were commanded concerning the sanctification of the first-born but they were not [actually] sanctified.<span class="x" onmousemove="('comment',' Until they entered the land.');">⁴²</span>

ה"ק

And were not also the [first-born] in Egypt sanctified?

מהן קדשו ומהן לא קדשו

Did we not say that they were holy?<span class="x" onmousemove="('comment',' For this was agreed by all the above.');">⁴³</span>

מתקיף לה רב פפא

- This is what the [passage] means: In some [of the three places referred to], [the first-born] were sanctified, and in some, they were not sanctified.<span class="x" onmousemove="('comment',' Those born in the wilderness.');">⁴⁴</span>

ובמדבר לא קדשו

R'Papa demurred: And were not the first-born sanctified in the wilderness?

והכתיב

Behold it is written: Number all the first-born males of the children of Israel.<span class="x" onmousemove="('comment',' Num. III, 40. The male first-born were to be numbered from a month and upwards and this took place in the wilderness.');">⁴⁵</span>

(במדבר ג, מ) פקוד כל בכור זכר לבני ישראל

Rather [if the above dispute was] stated, it was stated as follows: R'Johanan said: They [the first-born] were sanctified and did not cease [from their holiness].<span class="x" onmousemove="('comment',' After being numbered in the wilderness.');">⁴⁶</span>

אלא אי איתמר הכי איתמר

But Resh Lakish said that they were sanctified [temporarily]

רבי יוחנן אמר קדשו ולא פסקו וריש לקיש אמר קדשו