Temurah 51

Chapter 51

א <big>גמ׳</big> א"ר יצחק ברבי יוסי א"ר יוחנן הכל מודים באומר תחול זו ואחר כך תחול זו דברי הכל תפוס לשון ראשון

1 <big>GEMARA: </big>R'Isaac the son of Joseph reported in the name of R'Johanan: All the authorities concerned agree that if one says, 'Let this1 take effect', and afterwards, 'Let this2

ב לא תחול זו אא"כ חלתה זו תרווייהו קדשי

2 take effect', it is the opinion of all that w hold to the first statement.

ג לא נחלקו אלא כגון משנתינו דאמר תמורת עולה תמורת שלמים דר' מאיר סבר מדהוה ליה למימר תמורת עולה ושלמים ואמר תמורת עולה תמורת שלמים הויא ליה כאומר תחול זו ואח"כ תחול זו

3 [If he says:] 'Let not this take effect unless this other takes effect', all agree both are holy. The dispute, however, is only e.g. , in the case stated by the Mishnah: The exchange of a burnt-offering, the exchange of a peace-offering, R'Meir holding that since he ought to have said,3 The exchange of a burnt-offering and a peace-offering, and he said, The exchange of a burnt-offering, the exchange of a peace-offering, it is like the case of one who says, 'Let this take effect' and afterwards, 'Let t take effect'.4

ד ורבי יוסי סבר אי אמר תמורת עולה ושלמים הוה אמינא קדושה ואינה קריבה קמ"ל

4 R'Jose, however, holds: [The man5 thinks that] if he said: The exchange of a burnt-offering and a peace-offering, the result would be that it is holy but is not offered.<span class="x" onmousemove="('comment',' But is condemned to pasture. In this he made a mistake and used the word exchange in connection with peace-offering as well as burnt-offering, in order that the animal should be offered.');">6 R'Jose therefore informs us [that his words stand].<span class="x" onmousemove="('comment',' Since he really intended that both should be an exchange, this being on a par with a case where one says: This should not take effect without the other taking effect.');">7

ה ת"ר האומר בהמה זו חציה תמורת עולה וחציה תמורת שלמים כולה תקרב עולה דברי ר"מ וחכ"א תרעה עד שתסתאב ותימכר ויביא בדמי חציה תמורת עולה ובדמי חציה תמורת שלמים

5 Our Rabbis have taught: If one says, This animal shall be half the exchange of a burnt-offering and the other half the exchange of a peace-offering, the whole animal is offered as a burnt-offering. This is the teaching of R'Meir.<span class="x" onmousemove="('comment',' For we hold to the first statement, and since a half is holy, the whole animal becomes holy. And although R. Meir holds (supra 18a) that if one dedicated a foot of an animal the whole animal does not receive holiness, the case here is different where a half of the animal is dedicated, since it is a section of the animal without which it cannot live.');">8 The Sages, however, say: Let it pasture until it becomes blemished.

ו א"ר יוסי אם לכך נתכוון מתחלה הואיל וא"א להוציא שני שמות כאחת דבריו קיימין רבי יוסי היינו רבנן כולה רבי יוסי קתני לה

6 It is then sold and with the half of its money an exchange of a burnt-offering is purchased and with the other half of its money an exchange of a peace-offering. R'Jose says: If he originally intended this, since it is impossible to mention both names [of sacrifices] simultaneously, his words stand. But is not the opinion of R'Jose identical with that of the Rabbis? - The whole [of the first part of this Baraitha] is taught by R'Jose.9 Another [Baraitha] taught: An animal, half of which is a burnt-offering and the other half a sin-offering, i offered as a burnt-offering.

ז תניא אידך בהמה חציה עולה וחציה חטאת (כולה) תיקרב עולה דברי ר"מ

7 This is the teaching of R'Meir. R'Jose says: Let it die.<span class="x" onmousemove="('comment',' We hold also to the last statement when the two statements of a person contradict. And since he is not obliged to bring a sin-offering, the animal is condemned to die, like a sin-offering whose owners procured atonement through another animal (R. Gershom) . Tosaf. comments that in circumstances where one is not required to bring a sin-offering, if he says: Let this animal be a sin-offering, his words are of no avail and that we are dealing here with a case where one says: Let half of this animal be exchanged for a burnt-offering and the other half be exchanged for a sin-offering, R. Jose holding that the animal dies, since the holiness of both sacrifices rests on the animal, and as one dedication is that of the exchange of a sin-offering, the animal is condemned to die.');">10

ח ר' יוסי אומר תמות ושוין באומר חציה חטאת וחציה עולה שתמות

8 And both [these Tannaim] hold alike that if one says [first]: A half of the animal shall be a sin-offering and [then] the other half shall be a burnt-offering, [the animal] is condemned to die. [You say], 'They hold alike'. Now whose opinion does this mean to represent?

ט שוין מני ר"מ פשיטא

9 That of R'Meir!11 But surely this is obvious!<span class="x" onmousemove="('comment',' Since he says that we hold to the first statement and since the man said here first that the half should be a sin-offering, it must certainly be left to die, as he is not obliged to bring a sin-offering.');">12

י מהו דתימא אי לאו דאשמעינן הוה אמינא טעמא דר"מ לאו משום תפוס לשון ראשון אלא היינו טעמא חטאת מעורבת קריבה

10 - You might have said that if we had not been informed of this,13 I might have thought that the reason of R'Meir is not because of the rule: 'Hold to the first statement', but the reason [really] is because a sin-offering which has been mixed up with another dedication is offered,<span class="x" onmousemove="('comment',' Where there are two separate dedications mixed up in the animal, and although both have effect on it, since there is mixed up in the animal a dedication which makes it fit to be offered, we ignore the other dedication which makes it unfit to be offered (Rashi) .');">14 and therefore even if he said [first]: A half of the animal shall be sin-offering and then a half shall be a burnt-offering, it is offered. [The Baraitha] therefore informs us that not so.15

יא ואפילו כי אמר חציה חטאת והדר אמר חציה עולה קריבה קמ"ל דלא

11 Another [Baraitha] taught: If one says, Half of this animal shall be a burnt-offering and the [other] half s be a peace-offering, it is holy but is not offered.16

יב תניא אידך אמר בהמה זו חציה עולה וחציה שלמים קדושה ואינה קריבה עושה תמורה ותמורתו כיוצא בו

12 It [the animal] effects exchange17 and its exchange has the same status.18

יג מני רבי יוסי היא פשיטא דקדושה ואינה קריבה

13 Now whose opinion does this Baraitha represent? That of R'Jose!19

יד תמורתה איצטריך ליה דמהו דתימא נהי דהיא לא קרבה תמורתה תקרב קא משמע לן מאי שנא היא דלא קרבה דהויא לה קדושה דחויה תמורתה נמי מכח קדושה דחויה קאתיא

14 Surely it is obvious that the animal is holy but is not offered! - [The Baraitha] requires to mention the case of its exchange,20 for you might have said: Granted that the animal itself is not offered, still its exchange is offered.<span class="x" onmousemove="('comment',' Since in accordance with the exchange he did not mention either the word peace-offering or burnt-offering, but simply said: Let this animal be for that (R. Gershom) . Tosaf. explains that the intention was not that the exchange should be half a burnt-offering and half a peace-offering, but that the animal should be a complete exchange, either for half of a burnt-offering or for the half of a pace-offering, for although one may not exchange a whole animal for a limb of a dedicated animal, the case is different where the exchange is effected for a half of a dedicated animal.');">21 [The Baraitha] therefore informs us as follows: Why is the case [of the animal itself] different so that it is not offered?

טו אמר רבי יוחנן בהמה של שני שותפים הקדיש חציה שלו וחזר ולקח חציה אחרת והקדישה קדושה ואינה קריבה ועושה תמורה ותמורתה

15 Because of suspended holiness.22 Its exchange also is such in virtue of a suspended holiness.23 R'Johanan said: If an animal belonged to two partners and one dedicated his half and then proceeded to purchase the other half and dedicated it, [the animal] is holy but is not offered;<span class="x" onmousemove="('comment',' Since when at first he dedicated his half, the animal was not fit to be offered at the altar, for half of an animal by itself cannot be offered, and the holiness of the other half, since it was not his, could not spread to the rest of the animal.');">24 it effects exchange and its exchange

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