Bekhorot 98

Chapter 98

א הכא נמי לא שנא

1 In this case too, it is the same.

ב ושמואל אמר לך התם בידו לקדשה מעכשיו הכא אין בידו לפדותו מעכשיו ואע"ג דקיימא לן דכל היכא דפליגי רב ושמואל הלכתא כרב באיסורי וכשמואל בדיני הכא הלכתא כוותיה דשמואל

2 And Samuel?1 - He can answer thus: There [in the case of betrothal] he can effect the betrothal from now2 whereas here, [in the case of redemption], redemption cannot make it take effect 'from now.

ג תנן מת בתוך ל' יום אע"פ שנתן לכהן יחזיר לו חמש סלעים טעמא דמת הא לא מת בנו פדוי הכא במאי עסקינן דאיתנהו למעות

3 And although we have an established rule that wherever Rab and Samuel differ in ritual law the ruling adopted is that of Rab and in civil cases the ruling adopted is that of Samuel, here, however, the ruling adopted is that of Samuel. We have learnt:3 If the son dies within thirty days [of his birth] although he has given the priest redemption money, the latter must return it. The reason is because he dies, but if he did not die, the son is considered redeemed!4

ד תא שמע בחזקת שלא נפדה עד שיאמרו לו שנפדה התם נמי דאיתנהו למעות בעינייהו

4 - We are dealing here with the case where the money is still in existence. Come and hear: THE INFANT IS UNDER THE PRESUMPTION OF NOT HAVING BEEN REDEEMED UNTIL A PROOF IS BROUGHT THAT IT HAS BEEN REDEEMED!5 - There too it is a case where the money is in existence.

ה תני תנא קמיה דרב יהודה הפודה את בנו בתוך שלשים יום בנו פדוי אמר ליה שמואל אמר אין בנו פדוי ואת אמרת בנו פדוי ואע"ג דקיימא לן כרב באיסורי וכשמואל בדיני הכא הלכתא כותיה דשמואל:

5 A Tanna recited in the presence of Rab Judah: If one redeems his son within thirty days [of its birth] the son is considered redeemed. He said to him: But did not Samuel rule that the son is not redeemed, and you say that the son is considered redeemed? - Read: 'The son is not redeemed'. And although we have an established rule that the ruling adopted is that of Rab in ritual matters and is like Samuel, in civil matters, here, however, the decision is in accordance with the ruling of Samuel. IF BOTH THE FATHER AND SON REQUIRE REDEMPTION AS FIRST-BORN, THE FATHER TAKES PRECEDENCE OF HIS SON etc. Our Rabbis taught: If both the father and son require redemption as first-born, the father takes precedence of his son. R'Judah says: His son comes first, for the father's command is upon his father and the command of his son is upon him.

ו הוא לפדות ובנו לפדות הוא קודם לבנו וכו': תנו רבנן הוא לפדות ובנו לפדות הוא קודם לבנו רבי יהודה אומר בנו קודמו שמצותו על אביו ומצות בנו עליו

6 Said R'Jeremiah: All [the authorities concerned] agree that where there are only five sela's the father takes precedence of the son, the reason being because the command regarding himself is of more importance. The difference arises, however, in the case where there are five sela's of encumbered property6 and five sela's of free property. R'Judah holds: An obligation arising from a biblical law [e.g. , the duty of redeeming the first-born] is on a par with a loan against a note. Therefore the five sela's due for himself, he [the priest] goes and seizes from the encumbered property7

ז אמר ר' ירמיה הכל מודים היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא דמצוה דידיה עדיף כי פליגי היכא דאיכא חמש משועבדות וחמש בני חורין

7 and with the five sela's of the free property, he redeems his son [immediately].<span class="x" onmousemove="('comment',' Because if he gave the free property for his own redemption, then he could no longer redeem his son if the property in the hands of the buyers had been mortgaged before the birth of his son.');">8 But the Rabbis say: An obligation arising from the biblical law is not on a par with a loan against a note,<span class="x" onmousemove="('comment',' If he therefore gave the free property, i.e., the property in his own possession to the priest for his son's redemption, then he could no longer redeem himself, for the priest cannot seize mortgaged property from the buyers for his five sela's, as is the case with a loan against a note, where there is created a hypothecary obligation.');">9 and therefore the command [of redemption] relating to himself takes precedence.

ח ר' יהודה סבר מלוה הכתובה בתורה ככתובה בשטר דמיא ודידיה אזיל וטריף ממשעבדי ובהני חמש בני חורין פריק ליה לבריה

8 <big>MISHNAH: </big>THE FIVE SELA'S OF A FIRST-BORN TAKE THE TYRIAN MANEH AS THEIR STANDARD.10 AS REGARDS THE THIRTY SHEKELS OF A SLAVE11

ט ורבנן סברי מלוה הכתובה בתורה לאו ככתובה בשטר דמיא הלכך מצוה דידיה עדיף:

9 AND LIKEWISE THE FIFTY SHEKELS OF ONE WHO VIOLATES A WOMAN,12 THE INDEMNITY FOR SEDUCTION13

י <big>מתני׳</big> חמש סלעים של בן במנה צורי

10 AND THE ONE HUNDRED SHEKELS OF ONE WHO SPREADS AN EVIL NAME14

יא שלשים של עבד חמשים של אונס ושל מפתה ומאה של מוציא שם רע כולם בשקל הקדש במנה צורי וכולן נפדין בכסף ובשוה כסף חוץ משקלים:

11 - IN ALL THESE CASES THE HOLY SHEKEL15 IS MEANT AND TAKE THE TYRIAN MANEH AS THEIR STANDARD.

יב <big>גמ׳</big> מנה צורי אמר רבי אסי מנה של צורי רבי אמי אמר דינרא ערבא רבי חנינא אומר איסתרא סרסיא דמיזדבנא תמניא בדינרא חמש מינייהו לפדיון הבן

12 ALL OF THESE ARE REDEEMED16 WITH MONEY OR MONEY'S WORTH WITH THE EXCEPTION OF SHEKEL PAYMENTS.<span class="x" onmousemove="('comment',' The shekels which came to the Temple treasury in Adar (v. Shek. I) could only be bought in the form of silver half shekels. The same also applies to the second tithes, which could only be redeemed with money, and not with money's worth.');">17 <big>GEMARA: </big>What is a Tyrian maneh? - Said R'Ashi: The maneh of the Tyrian currency.18 R'Ammi said: [The Tyrian maneh is] an Arabian denar.<span class="x" onmousemove="('comment',' So Rashi, adding that the seven of the ordinary denars mentioned in the Talmud, each of which has six ma'ah, are the equivalent of ten Arabian denars, the latter denars being light ones. Tosaf. explains that the golden Arabian denar was the equivalent of the five sela's of redemption and that R. Ammi is not referring to the Tyrian maneh. thrxrx t,hrxrx thrux');">19 R'Hanina said: A Syriac Istira,<span class="x" onmousemove="('comment',' In our edition the text is . Rashi has both forms deriving from the word (Syria) . R. Gershom has another form trhxrux ruxrx deriving from the word meaning a middle-man, a coin with which much business is transacted, just as a middle-man is the medium of much business.');">20 eight of which are bought for a gold denar and five of which are the amount for the redemption of the first-born.

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