The gemara brings different opinions about what type of items need to be stood up to be evaluated for redemption – meaning that if the animal dies and can’t stand up, one cannot redeem. What is the source text for each opinion?
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
Temurah 33
הָא מָה אֲנִי מְקַיֵּים ״וְאִם כׇּל בְּהֵמָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ — בְּבַעֲלֵי מוּמִין שֶׁיִּפָּדוּ.
But if the halakha of standing and valuation is already mentioned with regard to a non-kosher animal, how do I realize the meaning of the verse: “And if it be any non-kosher animal, of which they may not bring an offering unto the Lord, then he shall set the animal before the priest. And the priest shall value it.” The verse is referring to blemished animals, which are unfit for sacrifice just like non-kosher animals, and it teaches that they can be redeemed.
יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמַר ״אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה״ — שֶׁאֵינָהּ קְרֵיבָה כׇּל עִיקָּר, יָצְתָה זוֹ שֶׁאֵינָהּ קְרֵיבָה הַיּוֹם אֶלָּא לְמָחָר.
The baraita continues: One might have thought that any blemished animal can be redeemed, even for a temporary blemish. Therefore, the verse states: “Non-kosher animal, of which they may not bring an offering,” which indicates that only a blemished animal that may not be sacrificed at all, i.e., one with a permanent blemish, is redeemed. This animal with a temporary blemish is thereby excluded, as it may not be sacrificed today, but it may be sacrificed tomorrow.
וְאָמַר רַחֲמָנָא: עֲבֵיד לַהּ הַעֲמָדָה וְהַעֲרָכָה.
The Gemara concludes its reasoning: And the Merciful One states that one should perform standing and valuation for a blemished animal, in accordance with the verse “Then he shall set the animal before the priest. And the priest shall value it.” Since the verse requires that the animal have a permanent blemish to be redeemed, it must be referring to an animal consecrated for the altar, as all animals consecrated for Temple maintenance may be redeemed, even unblemished ones. Furthermore, as this is an unattributed baraita that appears in the Sifra, it is in accordance with the opinion of Rabbi Yehuda, the disputant of Rabbi Shimon, and therefore it follows the opinion of the Rabbis of the mishna. It may therefore be concluded from the baraita that the Rabbis hold that one redeems an animal consecrated for the altar with standing and valuation, as maintained by Rabbi Yoḥanan.
אָמַר רַב גִּידֵּל, אָמַר רַב: מַאי טַעְמָא דְּרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן קׇדְשֵׁי בֶּדֶק הַבַּיִת הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה? דְּאָמַר קְרָא: ״וְהֶעֱרִיךְ הַכֹּהֵן אוֹתָהּ בֵּין טוֹב וּבֵין רָע״.
§ The Gemara analyzes the opinion of Reish Lakish. Rav Giddel said that Rav said: What is the reasoning of Reish Lakish, who said that according to the Rabbis, animals consecrated for Temple maintenance were included in the halakha of standing and valuation, whereas animals consecrated for the altar were not included in the halakha of standing and valuation? The reasoning is that the verse states: “Then he shall set the animal before the priest. And the priest shall value it, whether it be good or bad” (Leviticus 27:12).
אֵיזֶהוּ דָּבָר שֶׁאֵינוֹ חָלוּק בֵּין טוֹב לְרַע? הֱוֵי אוֹמֵר: זֶה קׇדְשֵׁי בֶּדֶק הַבַּיִת, וְאָמַר קְרָא ״אוֹתָהּ״ לְמַעוֹטֵי קׇדְשֵׁי מִזְבֵּחַ.
Rav explained: What is an item for which the halakha is not divided between good and bad, i.e., where there is no difference between unblemished and blemished animals? You must say that this is an item consecrated for Temple maintenance, which has the same sanctity whether blemished or unblemished. And the verse states: “And the priest shall value it.” The restrictive term “it” serves to exclude animals consecrated for the altar from the halakha of standing and valuation.
וְרַבִּי יוֹחָנָן, ״אוֹתָהּ״ לְמַעוֹטֵי מַאי? לְמַעוֹטֵי בַּעַל מוּם מֵעִיקָּרוֹ.
The Gemara asks: And according to Rabbi Yoḥanan, who says that according to the Rabbis, animals consecrated for the altar are also included in the obligation of standing and valuation, the term “it” serves to exclude what? The Gemara responds: It serves to exclude from the halakha of standing and valuation an animal that was blemished from the outset and was consecrated for the altar.
וּלְתַנָּא דְּבֵי לֵוִי, דְּאָמַר דַּאֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, דְּתָנֵי לֵוִי: הַכֹּל הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, וַאֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ, וְכֵן תָּנֵי לֵוִי בְּמַתְנִיתֵיהּ: וַאֲפִילּוּ חַיָּה, וַאֲפִילּוּ עוֹפוֹת, וְהָכְתִיב ״אוֹתָהּ״! קַשְׁיָא.
The Gemara raises a difficulty: But this is problematic according to the tanna of the school of Levi, who said that even an animal that was blemished from the outset is included in the halakha of standing and valuation. As Levi taught: Everything was included in the halakha of standing and valuation, even an animal blemished from the outset. And Levi taught likewise in his baraita: Even an undomesticated animal, and even birds that are not brought as offerings, e.g., geese, are included in the halakha of standing and valuation. But isn’t it written “it,” which must serve to exclude some animal from the obligation of standing and valuation? If so, how can Levi teach that everything is included? The Gemara concludes: Indeed, this poses a difficulty.
אָמַר רַב יְהוּדָה, אָמַר רַב: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן דְּאָמַר, קׇדְשֵׁי מִזְבֵּחַ הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ? דְּאָמַר קְרָא: ״וְהֶעֱרִיךְ הַכֹּהֵן אוֹתָהּ בֵּין טוֹב וּבֵין רָע״, אֵיזֶהוּ דָּבָר שֶׁחָלוּק בֵּין טוֹב וּבֵין רָע? הֱוֵי אוֹמֵר: זֶה קׇדְשֵׁי מִזְבֵּחַ, וְאָמַר קְרָא ״אוֹתָהּ״ לְמַעוֹטֵי בֶּדֶק הַבַּיִת.
The Gemara discusses the opinion of Rabbi Shimon in the mishna. Rav Yehuda said that Rav said: What is the reasoning of Rabbi Shimon, who said that animals consecrated for the altar were included in the halakha of standing and valuation, and therefore if they died without redemption they are buried, but animals consecrated for Temple maintenance were not included in this halakha? As the verse states: “Then he shall set the animal before the priest. And the priest shall value it, whether it be good or bad” (Leviticus 27:11–12). What is an item for which the halakha is divided between good and bad, i.e., between an unblemished and blemished animal? You must say that this is an animal consecrated for the altar, and the verse states: “And the priest shall value it,” which serves to exclude animals consecrated for Temple maintenance from the halakha of standing and valuation.
אִי הָכִי, ״בֵּין טוֹב לְרָע״ מִיבְּעֵי לֵיהּ! קַשְׁיָא.
The Gemara asks: If so, that the verse is referring to a consecration for which there is a distinction between good and bad, then it should have stated: And the priest shall value it between good and bad, to indicate that this distinction is made. The term “whether it be good or bad” indicates that the two types have the same halakha, as claimed by the Rabbis. The Gemara concludes: This poses a difficulty for the opinion of Rabbi Shimon.
מֵיתִיבִי: מֵתוּ תְּמִימִין — יִקָּבְרוּ, וּבַעֲלֵי מוּמִין — יִפָּדוּ. בַּמֶּה דְבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת — בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִים יִקָּבֵרוּ.
§ The Gemara raises an objection to the opinions of Rabbi Yoḥanan and Reish Lakish from a baraita: With regard to consecrated animals that died, if they were unblemished they are not redeemed and shall be buried, and if they were blemished they can be redeemed. In what case is this statement said? It is said with regard to animals consecrated for the altar. But with regard to animals consecrated for Temple maintenance, both unblemished and blemished animals shall be buried. This is the statement of the Rabbis.
רַבִּי שִׁמְעוֹן אוֹמֵר: אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת, תְּמִימִים — יִקָּבְרוּ, בַּעֲלֵי מוּמִין — יִפָּדוּ. תְּיוּבְתָּא דְּרַבִּי יוֹחָנָן מֵרֵישָׁא!
Rabbi Shimon says: Both in a case where the animals that died were consecrated for the altar and in a case where they were consecrated for Temple maintenance, if they were unblemished they can be buried, and if they were blemished they can be redeemed. This is apparently a conclusive refutation of the statement of Rabbi Yoḥanan, from the first clause of the baraita, as Rabbi Yoḥanan holds that according to the Rabbis, both animals consecrated for the altar and those consecrated for Temple maintenance are included in the halakha of standing and valuation and are buried if they died.
אָמַר לָךְ רַבִּי יוֹחָנָן: הָכָא בְמַאי עָסְקִינַן? בְּבַעַל מוּם מֵעִיקָּרוֹ.
The Gemara answers that Rabbi Yoḥanan could say to you: What are we dealing with here? We are dealing with an animal that was blemished from the outset. In such a case, the Rabbis rule that the animal was not included in the halakha of standing and valuation and is therefore redeemed if it dies. But a consecrated animal that subsequently developed a blemish and died must be buried.
הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי תֵּימָא שֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן — לִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ, אֶלָּא לָאו שְׁמַע מִינָּה בְּבַעַל מוּם מֵעִיקָּרוֹ.
The Gemara adds: So too, it is reasonable that the baraita is discussing animals blemished from the outset, as, if you say that it is referring to animals whose consecrations preceded their blemishes, then Rabbi Shimon should disagree with the Rabbis on this point and maintain that such blemished animals consecrated for the altar should be buried, not redeemed. After all, Rabbi Shimon holds that animals consecrated for the altar are included in the halakha of standing and valuation. Rather, must one not conclude from this that the baraita is dealing with an animal that is blemished from the outset?
אֶלָּא, לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרֵישׁ לָקִישׁ!
The Gemara raises a difficulty: But if the baraita is referring to animals blemished from the outset, and for this reason the Rabbis hold that the animal is redeemed, then it may be inferred that the Rabbis maintain that if the animal developed a blemish after its consecration and died, it must be buried. If so, let us say that the baraita is a conclusive refutation of the opinion of Reish Lakish, who maintains that according to the Rabbis, animals consecrated for the altar were not included in the halakha of standing and valuation and are redeemed if they died.
רֵישׁ לָקִישׁ מוֹקֵים לַהּ בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן, אִי הָכִי, נִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ.
The Gemara responds: Reish Lakish interprets the baraita as referring to animals whose consecrations preceded their blemishes. Consequently, the statement of the Rabbis is in accordance with his opinion that animals consecrated for the altar were not included in the halakha of standing and valuation and are therefore redeemed if they died. The Gemara asks: If so, then the earlier question recurs, as Rabbi Shimon should disagree with the statement of the Rabbis and say that such blemished animals consecrated for the altar are buried.
רֵישׁ לָקִישׁ מֵיפָךְ אָפֵיךְ, וְהָכִי מוֹתֵיב מִמְּכִילְתָּא אַחֲרִיתִי: מֵתוּ, בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִין — יִקָּבֵרוּ. [בַּמֶּה דְבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת — יִפָּדוּ.]
The Gemara answers: Reish Lakish reverses the text of that baraita, i.e., he maintains that in that baraita, Rabbi Shimon explicitly states that animals consecrated for the altar are buried, whether they are unblemished or blemished. And he raises his objection to the opinion of Rabbi Yoḥanan from another baraita, like this: With regard to consecrated animals that died, whether they were unblemished or blemished, they shall be buried. With regard to what case is this ruling stated? It is stated with regard to animals consecrated for the altar, but in the case of animals consecrated for Temple maintenance, they can be redeemed. This is the statement of the Rabbis.
רַבִּי שִׁמְעוֹן אוֹמֵר: תְּמִימִים — יִקָּבְרוּ, וּבַעֲלֵי מוּמִין — יִפָּדוּ. תְּיוּבְתָּא דְּרַבִּי יוֹחָנָן מִסֵּיפָא!
The baraita continues: Rabbi Shimon says: With regard to animals consecrated for Temple maintenance that died, if they were unblemished they shall be buried, and if they were blemished they can be redeemed. This is apparently a conclusive refutation of the opinion of Rabbi Yoḥanan, from the latter clause of the statement of the Rabbis in this baraita. According to the baraita, the Rabbis rule that animals consecrated for the altar are redeemed, whereas according to Rabbi Yoḥanan, the Rabbis maintain that animals consecrated for the altar are buried.
אָמַר לָךְ רַבִּי יוֹחָנָן: הָכָא בְמַאי עָסְקִינַן? בְּבַעַל מוּם מֵעִיקָּרוֹ. הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי תֵּימָא בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן — נִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ.
The Gemara answers that Rabbi Yoḥanan could say to you: What are we dealing with here? We are dealing with an animal that was blemished from the outset. The Gemara notes: So, too, it is reasonable that the baraita is referring to animals blemished from the outset, as, if you say that it is dealing with animals whose consecrations preceded their blemishes, and the Rabbis hold that animals consecrated for Temple maintenance are buried whereas those consecrated for the altar are redeemed, then Rabbi Shimon should disagree with the statement of the Rabbis on both accounts, rather than disagreeing merely in the case of animals consecrated for Temple maintenance.
אֶלָּא לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרֵישׁ לָקִישׁ! אָמַר לָךְ רֵישׁ לָקִישׁ: הָכָא בְמַאי עָסְקִינַן — בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן. וְנִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ! אָמַר לָךְ רֵישׁ לָקִישׁ: הָכִי נָמֵי דִּפְלִיג רַבִּי שִׁמְעוֹן.
The Gemara asks: But if so, let us say that the baraita is a conclusive refutation of the opinion of Reish Lakish, as Rabbi Shimon does not disagree with the Rabbis in the case of animals consecrated for the altar. The Gemara answers that Reish Lakish could say to you: What are we dealing with here? We are dealing with animals whose consecrations preceded their blemishes. The Gemara reiterates: But in that case, Rabbi Shimon should disagree with the Rabbis. The Gemara responds: Reish Lakish could say to you: Indeed, Rabbi Shimon disagrees with the Rabbis even with regard to animals consecrated for the altar. The baraita mentions Rabbi Shimon’s opinion only with regard to consecrations for Temple maintenance, but he also disagrees with regard to consecrations for the altar.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לְרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן: קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, וְקָתָנֵי ״קׇדְשֵׁי מִזְבֵּחַ
§ The Gemara further discusses the dispute between Rabbi Yoḥanan and Reish Lakish. Rabbi Yirmeya said to Rabbi Zeira: According to Reish Lakish, who says that according to the Rabbis, animals consecrated for the altar were not included in the halakha of standing and valuation, and it is taught with regard to animals consecrated for the altar
בַּעֲלֵי מוּמִין יִפָּדוּ״, וּמוֹקְמִינַן לָהּ בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן, שְׁמַע מִינַּהּ פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים!
that blemished animals can be redeemed; and we established that according to Reish Lakish, the baraita is dealing with animals whose consecrations preceded their blemishes, which means that although the animal has inherent sanctity because it was consecrated when unblemished, nevertheless it can be redeemed; let us conclude from the baraita that one may redeem sacrificial animals in order to feed them to dogs.
הָכָא בְּמַאי עָסְקִינַן? בְּשֶׁעָבַר וּשְׁחָטָן.
The Gemara rejects this suggestion: One cannot arrive at this conclusion from the baraita, since when the baraita states that the animals died it is not referring to deaths due to natural causes. Rather, what are we dealing with here? With a case where one transgressed the prohibition against slaughtering the blemished animals and slaughtered them before they were redeemed, an act that nevertheless renders them permitted for human consumption after redemption.
כִּדְתַנְיָא: כׇּל הַקֳּדָשִׁים שֶׁנָּפַל בָּהֶן מוּם, וּשְׁחָטָן, רַבִּי מֵאִיר אוֹמֵר: יִקָּבֵרוּ, וַחֲכָמִים אוֹמְרִים: יִפָּדוּ.
As it is taught in a baraita: With regard to all sacrificial animals that developed a blemish and one slaughtered them, Rabbi Meir says that they shall be buried, as he holds in accordance with the opinion of Rabbi Shimon that animals consecrated for the altar were included in the halakha of standing and valuation and must be buried if they died. And the Rabbis say: Since an animal consecrated for the altar is not included in the halakha of standing and valuation, even if one slaughtered it, it can be redeemed.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לְרַבִּי שִׁמְעוֹן, דְּאָמַר: קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, אַמַּאי תְּמִימִים יִקָּבֵרוּ? מִשּׁוּם דַּחֲזוּ לְהַקְרָבָה.
Rabbi Yirmeya further said to Rabbi Zeira: According to Rabbi Shimon, who said that animals consecrated for Temple maintenance were not included in the halakha of standing and valuation and are redeemed if they died, why does he state, in the last baraita cited earlier, that unblemished animals consecrated for Temple maintenance shall be buried and not redeemed? Rabbi Zeira responds: It is because they are fit for sacrifice upon the altar.
כִּדְתַנְיָא: הַמַּתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת, כְּשֶׁהֵן נִפְדִּין — אֵינָן נִפְדִּין אֶלָּא לַמִּזְבֵּחַ, שֶׁכׇּל הָרָאוּי לַמִּזְבֵּחַ אֵינוֹ יוֹצֵא מִידֵי מִזְבֵּחַ לְעוֹלָם.
The Gemara explains the significance of the fact that these animals, which were consecrated for Temple maintenance, are fit for the altar. As it is taught in a baraita: One who associates unblemished animals, i.e., consecrates them by means of associating their sanctity with sanctified items, for Temple maintenance, when they are redeemed by the treasurer they are redeemed only for the altar, i.e., they are sold to those who must bring an offering, and the animals are sacrificed upon the altar. They may be redeemed only for the altar, not for any non-sacred use, as any consecrated item that is fit to be sacrificed on the altar may never leave the custody of the altar.
אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי, וְאָמְרִי לַהּ רָבָא: לְרַבִּי יוֹחָנָן, דְּמוֹקֵים לַהּ בְּבַעַל מוּם מֵעִיקָּרוֹ, וְכוּלֵּי עָלְמָא סְבִירָא לְהוּ דְּבַעַל מוּם מֵעִיקָּרוֹ דְּלָא הָוֵי בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה. וְלָא?!
§ The Gemara continues to analyze the opinions of Rabbi Yoḥanan and Reish Lakish. Rav Pappa said to Abaye, and some say that Rava said to Abaye: According to Rabbi Yoḥanan, who interprets the above baraita as referring to an animal blemished from the outset, and who further claims that everyone, i.e., Rabbi Shimon and the Rabbis, holds that an animal blemished from the outset was not included in the halakha of standing and valuation, one may ask: And do they both agree that an animal blemished from the outset was not included in that halakha?
וְהָתְנַן: כׇּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּיבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחוּלִּין לִיגָּזֵז וְלֵיעָבֵד.
But didn’t we learn in a mishna (Bekhorot 14a): All the sacrificial animals in which a permanent blemish preceded their consecration are not sanctified as offerings; rather, they are sold and the money received is used to purchase valid offerings. And once they are redeemed, they are obligated in, i.e., subject to accounting their offspring, a firstborn; and in the priestly gifts of the foreleg, jaw, and maw; and they emerge from their sacred status and assume complete non-sacred status in order to be shorn and to be utilized for labor.
וְלָדָן וַחֲלָבָן מוּתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ.
And their offspring and their milk are permitted after their redemption. And one who slaughters them outside the Temple courtyard is exempt from karet, even if the animal was not yet redeemed, and those animals do not render an animal exchanged for them a substitute. And if these animals died before they were redeemed, they may be redeemed.
וְאָמַר רַב יְהוּדָה, אָמַר רַב: זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן, דְּאָמַר קׇדְשֵׁי מִזְבֵּחַ הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ, כְּדִתְנַן: רַבִּי שִׁמְעוֹן אוֹמֵר קׇדְשֵׁי בֶּדֶק הַבַּיִת אִם מֵתוּ יִפָּדוּ.
And Rav Yehuda says that Rav says, with regard to this mishna: This statement, that one who consecrates a blemished animal for the altar may redeem it if it dies, is in accordance with the statement of Rabbi Shimon, who says that animals consecrated for the altar were included in the halakha of standing and valuation, but animals consecrated for Temple maintenance were not included. As we learned in the mishna that Rabbi Shimon says: If animals consecrated for Temple maintenance died, they can be redeemed, since they were not included in the halakha of standing and valuation. But animals consecrated for the altar that died are buried, as they were included in this halakha.
וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּבַעַל מוּם מֵעִיקָּרוֹ שֶׁנִּפְדֶּה, מַאי טַעְמָא? דַּאֲמַר קְרָא: ״אוֹתָהּ״, ״אוֹתָהּ״ לְמַעוֹטֵי בַּעַל מוּם מֵעִיקָּרוֹ. אֲבָל חֲכָמִים אוֹמְרִים: אֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ הָיָה בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה!
And Rabbi Shimon concedes with regard to an animal that was blemished from the outset, which was consecrated for the altar and died, that it is redeemed. What is the reason? As the verse states: “Then he shall set the animal before the priest. And the priest shall value it” (Leviticus 27:11–12). The emphasis of “it” serves to exclude an animal that was blemished from the outset from the halakha of standing and valuation. But the Rabbis say: Every animal consecrated for the altar, even one that was blemished from the outset, was included in the halakha of standing and valuation, and must be buried if it dies. This apparently contradicts the opinion of Rabbi Yoḥanan, who says that according to the Rabbis an animal that was blemished from the outset was not included in the halakha of standing and valuation.
אֲמַר לֵיהּ: מַאן חֲכָמִים? תַּנָּא דְּבֵי לֵוִי. אִי הָכִי, ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן״ וְתוּ לָא? ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן וּמַחְלוּקְתּוֹ״ מִיבְּעֵי לֵיהּ!
Abaye said to Rav Pappa, or Rava: The statement of Rav Yehuda in the name of Rav does not pose a difficulty for Rabbi Yoḥanan, as Rav was not referring to the Rabbis of the mishna, who disagree with Rabbi Shimon. Rather, who is the tanna referred to here as the Rabbis? It is a tanna of the school of Levi. The other rabbi questioned Abaye’s answer: If so, that even the Rabbis of the mishna hold that an animal that was blemished from the outset is redeemed, why did Rav Yehuda say that Rav said that this mishna in tractate Bekhorot is in accordance with the statement of Rabbi Shimon, and nothing more? This statement indicates that the mishna is in accordance with the opinion of Rabbi Shimon alone. He should have said that this mishna is in accordance with the statement of Rabbi Shimon and those who disagree with him, i.e., the Rabbis.
אֲמַר לֵיהּ: הַאי דְּלָא קָתָנֵי הָכִי, מִשּׁוּם דְּרַב סָבַר לַהּ כְּרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן: קׇדְשֵׁי בֶּדֶק הַבַּיִת הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ.
Abaye said to him: The reason that Rav Yehuda does not teach in this manner, i.e., he does not say that the mishna is in accordance with the opinion of the Rabbis, is because Rav holds in accordance with the opinion of Reish Lakish, who said that according to the Rabbis of the mishna, only animals consecrated for Temple maintenance were included in the halakha of standing and valuation; animals consecrated for the altar were not included, and are therefore redeemed.
וְרֵישָׁא קָתָנֵי: ״וְאִם מֵתוּ יִפָּדוּ״, וְסֵיפָא קָתָנֵי: ״אִם מֵתוּ יִקָּבֵרוּ״.
And admittedly the first clause of the mishna can be explained in accordance with the opinion of the Rabbis, as it teaches that if they died they can be redeemed. This ruling is in accordance with the Rabbis, as an animal that was blemished from the outset is considered as one consecrated for the altar, since as it was consecrated in order to be sold to purchase a valid offering. But the latter clause of the mishna, which discusses a case where the consecration of the animal preceded the development of a blemish, is not in accordance with the opinion of the Rabbis, as it teaches that if they died they shall be buried. According to Reish Lakish and Rav, the Rabbis hold that in such a case the animal is redeemed. Consequently, the mishna cannot be in accordance with the opinion of the Rabbis.
וְאִיבָּעֵית אֵימָא, רַב כְּרַבִּי יוֹחָנָן סְבִירָא לֵיהּ, וּדְקָא קַשְׁיָא לָךְ ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן וּמַחְלוּקְתּוֹ״ מִיבְּעֵי לֵיהּ, אֵימָא הָכִי נָמֵי.
And if you wish, say instead that Rav holds in accordance with the opinion of Rabbi Yoḥanan, that the Rabbis maintain that all consecrations were included in the halakha of standing and valuation and are buried if they died, and the mishna is in fact in accordance with the opinion of the Rabbis. And as for that which posed a difficulty for you, that Rav Yehuda should have said that this mishna is in accordance with the statement of Rabbi Shimon and those who disagree with him, say: Indeed he said so, that the mishna is in accordance with the opinion of Rabbi Shimon and those who disagree with him.
מַתְנִי׳ וְאֵלּוּ הֵן הַנִּקְבָּרִין: קָדָשִׁים שֶׁהִפִּילוּ — יִקָּבֵרוּ, הִפִּילָה שִׁלְיָא — תִּקָּבֵר, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֳּרֵי מְצוֹרָע, וְשֵׂיעַר נָזִיר,
MISHNA: And these are the items that are buried from which deriving benefit is forbidden: In the case of a sacrificial animal that miscarried, the fetus shall be buried. If the animal miscarried a placenta, the placenta shall be buried. And the same halakha applies to an ox that is stoned for killing a person; and a heifer whose neck is broken when a corpse is found between two cities and the killer is unknown; and the birds brought by a leper for purification; and the hair of a nazirite who became ritually impure, who shaves his head before beginning a new term of naziriteship.
וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְחוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר: חוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה יִשָּׂרֵפוּ, וְכֵן חַיָּה שֶׁנִּשְׁחֲטָה בַּעֲזָרָה.
And the same halakha applies to the firstborn of a donkey that, if it is not redeemed with a sheep, has its neck broken; and a forbidden mixture of meat cooked in milk; and non-sacred animals that were slaughtered in the Temple courtyard. Rabbi Shimon says: Non-sacred animals that were slaughtered in the Temple courtyard shall be burned, like sacrificial animals that were disqualified in the courtyard. And likewise, an undomesticated animal that was slaughtered in the Temple courtyard, although it is not similar to the animals sacrificed in the Temple, shall be burned by rabbinic decree.
וְאֵלּוּ הֵן הַנִּשְׂרָפִין: חָמֵץ בַּפֶּסַח — יִשָּׂרֵף, וּתְרוּמָה טְמֵאָה, וְהָעׇרְלָה, וְכִלְאֵי הַכֶּרֶם, אֶת שֶׁדַּרְכָּן לִשָּׂרֵוף — ישרף, וְאֶת שֶׁדַּרְכָּן לְהִקָּבֵר — יִקָּבֵר, וּמַדְלִיקִין בְּפַת וּבְשֶׁמֶן שֶׁל תְּרוּמָה. כׇּל הַקֳּדָשִׁים שֶׁנִּשְׁחֲטוּ חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן — הֲרֵי אֵלּוּ יִשָּׂרֵפוּ.
And these are the items that are burned: Leavened bread on Passover shall be burned. And the same halakha applies to ritually impure teruma. And with regard to the fruit that grows on a tree during the three years after it was planted [orla], and diverse kinds of food crops sown in a vineyard, those items whose appropriate manner of destruction is to be burned, e.g., foods, shall be burned; and those items whose appropriate manner of destruction is to be buried, e.g., liquids, shall be buried. And one may ignite a fire with bread and with oil of impure teruma, even though the priest derives benefit from that fire. And with regard to all sacrificial animals that were slaughtered with the intent to sacrifice or consume them beyond their designated time or outside their designated place, those animals shall be burned.
Follow 
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Din & Daf: Kodshei Kodashim vs. Kodashim Kalim – What’s the Difference?
Dr. Elana Stein Hain
10.21.2025 | כ״ט בתשרי תשפ״ו
Zevachim Daf 22-29 – Daf Yomi: One Week at a Time
Dr. Tamara Spitz
10.20.2025 | כ״ח בתשרי תשפ״ו
Zevahim 34: Pouring and Disposing of the Dregs
Anne Gordon and Yardaena Osband
10.19.2025 | כ״ז בתשרי תשפ״ו
A Daf Of Their Own –Pigul
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
10.19.2025 | כ״ז בתשרי תשפ״ו
Zevahim 33: The Heavy Laying on of Hands
Anne Gordon and Yardaena Osband
10.17.2025 | כ״ה בתשרי תשפ״ו
Zevahim 31: It’s a Measure of Time: Half a Loaf of Bread
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 32: The Surprising Leniencies and Leeway of Sacrifices
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 30: An Olive’s Measure of Intent
Anne Gordon and Yardaena Osband
10.15.2025 | כ״ג בתשרי תשפ״ו
Zevahim 29: More Ways to Offer Offerings Right
Anne Gordon and Yardaena Osband
10.13.2025 | כ״א בתשרי תשפ״ו
Zevahim 28: Beyond Place, Beyond Time
Anne Gordon and Yardaena Osband
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevahim 27: Hindrances to Atonement
Anne Gordon and Yardaena Osband
10.12.2025 | כ׳ בתשרי תשפ״ו
A Daf Of Their Own –Schita By a Woman
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevahim 26: When a Father Corrects His Rabbi-Son
Anne Gordon and Yardaena Osband
10.10.2025 | י״ח בתשרי תשפ״ו
Zevahim 25: Knife Technique and Troubleshooting
Anne Gordon and Yardaena Osband
10.09.2025 | י״ז בתשרי תשפ״ו
Zevahim 24: Between the Floor and the Foot
Anne Gordon and Yardaena Osband
10.08.2025 | ט״ז בתשרי תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
Rabbi Nicki Greninger
California, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Michelle Lewis
Beit Shemesh, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
Temurah 33
הָא מָה אֲנִי מְקַיֵּים ״וְאִם כׇּל בְּהֵמָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳״ — בְּבַעֲלֵי מוּמִין שֶׁיִּפָּדוּ.
But if the halakha of standing and valuation is already mentioned with regard to a non-kosher animal, how do I realize the meaning of the verse: “And if it be any non-kosher animal, of which they may not bring an offering unto the Lord, then he shall set the animal before the priest. And the priest shall value it.” The verse is referring to blemished animals, which are unfit for sacrifice just like non-kosher animals, and it teaches that they can be redeemed.
יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמַר ״אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה״ — שֶׁאֵינָהּ קְרֵיבָה כׇּל עִיקָּר, יָצְתָה זוֹ שֶׁאֵינָהּ קְרֵיבָה הַיּוֹם אֶלָּא לְמָחָר.
The baraita continues: One might have thought that any blemished animal can be redeemed, even for a temporary blemish. Therefore, the verse states: “Non-kosher animal, of which they may not bring an offering,” which indicates that only a blemished animal that may not be sacrificed at all, i.e., one with a permanent blemish, is redeemed. This animal with a temporary blemish is thereby excluded, as it may not be sacrificed today, but it may be sacrificed tomorrow.
וְאָמַר רַחֲמָנָא: עֲבֵיד לַהּ הַעֲמָדָה וְהַעֲרָכָה.
The Gemara concludes its reasoning: And the Merciful One states that one should perform standing and valuation for a blemished animal, in accordance with the verse “Then he shall set the animal before the priest. And the priest shall value it.” Since the verse requires that the animal have a permanent blemish to be redeemed, it must be referring to an animal consecrated for the altar, as all animals consecrated for Temple maintenance may be redeemed, even unblemished ones. Furthermore, as this is an unattributed baraita that appears in the Sifra, it is in accordance with the opinion of Rabbi Yehuda, the disputant of Rabbi Shimon, and therefore it follows the opinion of the Rabbis of the mishna. It may therefore be concluded from the baraita that the Rabbis hold that one redeems an animal consecrated for the altar with standing and valuation, as maintained by Rabbi Yoḥanan.
אָמַר רַב גִּידֵּל, אָמַר רַב: מַאי טַעְמָא דְּרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן קׇדְשֵׁי בֶּדֶק הַבַּיִת הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה? דְּאָמַר קְרָא: ״וְהֶעֱרִיךְ הַכֹּהֵן אוֹתָהּ בֵּין טוֹב וּבֵין רָע״.
§ The Gemara analyzes the opinion of Reish Lakish. Rav Giddel said that Rav said: What is the reasoning of Reish Lakish, who said that according to the Rabbis, animals consecrated for Temple maintenance were included in the halakha of standing and valuation, whereas animals consecrated for the altar were not included in the halakha of standing and valuation? The reasoning is that the verse states: “Then he shall set the animal before the priest. And the priest shall value it, whether it be good or bad” (Leviticus 27:12).
אֵיזֶהוּ דָּבָר שֶׁאֵינוֹ חָלוּק בֵּין טוֹב לְרַע? הֱוֵי אוֹמֵר: זֶה קׇדְשֵׁי בֶּדֶק הַבַּיִת, וְאָמַר קְרָא ״אוֹתָהּ״ לְמַעוֹטֵי קׇדְשֵׁי מִזְבֵּחַ.
Rav explained: What is an item for which the halakha is not divided between good and bad, i.e., where there is no difference between unblemished and blemished animals? You must say that this is an item consecrated for Temple maintenance, which has the same sanctity whether blemished or unblemished. And the verse states: “And the priest shall value it.” The restrictive term “it” serves to exclude animals consecrated for the altar from the halakha of standing and valuation.
וְרַבִּי יוֹחָנָן, ״אוֹתָהּ״ לְמַעוֹטֵי מַאי? לְמַעוֹטֵי בַּעַל מוּם מֵעִיקָּרוֹ.
The Gemara asks: And according to Rabbi Yoḥanan, who says that according to the Rabbis, animals consecrated for the altar are also included in the obligation of standing and valuation, the term “it” serves to exclude what? The Gemara responds: It serves to exclude from the halakha of standing and valuation an animal that was blemished from the outset and was consecrated for the altar.
וּלְתַנָּא דְּבֵי לֵוִי, דְּאָמַר דַּאֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, דְּתָנֵי לֵוִי: הַכֹּל הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, וַאֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ, וְכֵן תָּנֵי לֵוִי בְּמַתְנִיתֵיהּ: וַאֲפִילּוּ חַיָּה, וַאֲפִילּוּ עוֹפוֹת, וְהָכְתִיב ״אוֹתָהּ״! קַשְׁיָא.
The Gemara raises a difficulty: But this is problematic according to the tanna of the school of Levi, who said that even an animal that was blemished from the outset is included in the halakha of standing and valuation. As Levi taught: Everything was included in the halakha of standing and valuation, even an animal blemished from the outset. And Levi taught likewise in his baraita: Even an undomesticated animal, and even birds that are not brought as offerings, e.g., geese, are included in the halakha of standing and valuation. But isn’t it written “it,” which must serve to exclude some animal from the obligation of standing and valuation? If so, how can Levi teach that everything is included? The Gemara concludes: Indeed, this poses a difficulty.
אָמַר רַב יְהוּדָה, אָמַר רַב: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן דְּאָמַר, קׇדְשֵׁי מִזְבֵּחַ הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ? דְּאָמַר קְרָא: ״וְהֶעֱרִיךְ הַכֹּהֵן אוֹתָהּ בֵּין טוֹב וּבֵין רָע״, אֵיזֶהוּ דָּבָר שֶׁחָלוּק בֵּין טוֹב וּבֵין רָע? הֱוֵי אוֹמֵר: זֶה קׇדְשֵׁי מִזְבֵּחַ, וְאָמַר קְרָא ״אוֹתָהּ״ לְמַעוֹטֵי בֶּדֶק הַבַּיִת.
The Gemara discusses the opinion of Rabbi Shimon in the mishna. Rav Yehuda said that Rav said: What is the reasoning of Rabbi Shimon, who said that animals consecrated for the altar were included in the halakha of standing and valuation, and therefore if they died without redemption they are buried, but animals consecrated for Temple maintenance were not included in this halakha? As the verse states: “Then he shall set the animal before the priest. And the priest shall value it, whether it be good or bad” (Leviticus 27:11–12). What is an item for which the halakha is divided between good and bad, i.e., between an unblemished and blemished animal? You must say that this is an animal consecrated for the altar, and the verse states: “And the priest shall value it,” which serves to exclude animals consecrated for Temple maintenance from the halakha of standing and valuation.
אִי הָכִי, ״בֵּין טוֹב לְרָע״ מִיבְּעֵי לֵיהּ! קַשְׁיָא.
The Gemara asks: If so, that the verse is referring to a consecration for which there is a distinction between good and bad, then it should have stated: And the priest shall value it between good and bad, to indicate that this distinction is made. The term “whether it be good or bad” indicates that the two types have the same halakha, as claimed by the Rabbis. The Gemara concludes: This poses a difficulty for the opinion of Rabbi Shimon.
מֵיתִיבִי: מֵתוּ תְּמִימִין — יִקָּבְרוּ, וּבַעֲלֵי מוּמִין — יִפָּדוּ. בַּמֶּה דְבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת — בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִים יִקָּבֵרוּ.
§ The Gemara raises an objection to the opinions of Rabbi Yoḥanan and Reish Lakish from a baraita: With regard to consecrated animals that died, if they were unblemished they are not redeemed and shall be buried, and if they were blemished they can be redeemed. In what case is this statement said? It is said with regard to animals consecrated for the altar. But with regard to animals consecrated for Temple maintenance, both unblemished and blemished animals shall be buried. This is the statement of the Rabbis.
רַבִּי שִׁמְעוֹן אוֹמֵר: אֶחָד קׇדְשֵׁי מִזְבֵּחַ וְאֶחָד קׇדְשֵׁי בֶּדֶק הַבַּיִת, תְּמִימִים — יִקָּבְרוּ, בַּעֲלֵי מוּמִין — יִפָּדוּ. תְּיוּבְתָּא דְּרַבִּי יוֹחָנָן מֵרֵישָׁא!
Rabbi Shimon says: Both in a case where the animals that died were consecrated for the altar and in a case where they were consecrated for Temple maintenance, if they were unblemished they can be buried, and if they were blemished they can be redeemed. This is apparently a conclusive refutation of the statement of Rabbi Yoḥanan, from the first clause of the baraita, as Rabbi Yoḥanan holds that according to the Rabbis, both animals consecrated for the altar and those consecrated for Temple maintenance are included in the halakha of standing and valuation and are buried if they died.
אָמַר לָךְ רַבִּי יוֹחָנָן: הָכָא בְמַאי עָסְקִינַן? בְּבַעַל מוּם מֵעִיקָּרוֹ.
The Gemara answers that Rabbi Yoḥanan could say to you: What are we dealing with here? We are dealing with an animal that was blemished from the outset. In such a case, the Rabbis rule that the animal was not included in the halakha of standing and valuation and is therefore redeemed if it dies. But a consecrated animal that subsequently developed a blemish and died must be buried.
הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי תֵּימָא שֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן — לִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ, אֶלָּא לָאו שְׁמַע מִינָּה בְּבַעַל מוּם מֵעִיקָּרוֹ.
The Gemara adds: So too, it is reasonable that the baraita is discussing animals blemished from the outset, as, if you say that it is referring to animals whose consecrations preceded their blemishes, then Rabbi Shimon should disagree with the Rabbis on this point and maintain that such blemished animals consecrated for the altar should be buried, not redeemed. After all, Rabbi Shimon holds that animals consecrated for the altar are included in the halakha of standing and valuation. Rather, must one not conclude from this that the baraita is dealing with an animal that is blemished from the outset?
אֶלָּא, לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרֵישׁ לָקִישׁ!
The Gemara raises a difficulty: But if the baraita is referring to animals blemished from the outset, and for this reason the Rabbis hold that the animal is redeemed, then it may be inferred that the Rabbis maintain that if the animal developed a blemish after its consecration and died, it must be buried. If so, let us say that the baraita is a conclusive refutation of the opinion of Reish Lakish, who maintains that according to the Rabbis, animals consecrated for the altar were not included in the halakha of standing and valuation and are redeemed if they died.
רֵישׁ לָקִישׁ מוֹקֵים לַהּ בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן, אִי הָכִי, נִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ.
The Gemara responds: Reish Lakish interprets the baraita as referring to animals whose consecrations preceded their blemishes. Consequently, the statement of the Rabbis is in accordance with his opinion that animals consecrated for the altar were not included in the halakha of standing and valuation and are therefore redeemed if they died. The Gemara asks: If so, then the earlier question recurs, as Rabbi Shimon should disagree with the statement of the Rabbis and say that such blemished animals consecrated for the altar are buried.
רֵישׁ לָקִישׁ מֵיפָךְ אָפֵיךְ, וְהָכִי מוֹתֵיב מִמְּכִילְתָּא אַחֲרִיתִי: מֵתוּ, בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִין — יִקָּבֵרוּ. [בַּמֶּה דְבָרִים אֲמוּרִים? בְּקׇדְשֵׁי מִזְבֵּחַ, אֲבָל בְּקׇדְשֵׁי בֶּדֶק הַבַּיִת — יִפָּדוּ.]
The Gemara answers: Reish Lakish reverses the text of that baraita, i.e., he maintains that in that baraita, Rabbi Shimon explicitly states that animals consecrated for the altar are buried, whether they are unblemished or blemished. And he raises his objection to the opinion of Rabbi Yoḥanan from another baraita, like this: With regard to consecrated animals that died, whether they were unblemished or blemished, they shall be buried. With regard to what case is this ruling stated? It is stated with regard to animals consecrated for the altar, but in the case of animals consecrated for Temple maintenance, they can be redeemed. This is the statement of the Rabbis.
רַבִּי שִׁמְעוֹן אוֹמֵר: תְּמִימִים — יִקָּבְרוּ, וּבַעֲלֵי מוּמִין — יִפָּדוּ. תְּיוּבְתָּא דְּרַבִּי יוֹחָנָן מִסֵּיפָא!
The baraita continues: Rabbi Shimon says: With regard to animals consecrated for Temple maintenance that died, if they were unblemished they shall be buried, and if they were blemished they can be redeemed. This is apparently a conclusive refutation of the opinion of Rabbi Yoḥanan, from the latter clause of the statement of the Rabbis in this baraita. According to the baraita, the Rabbis rule that animals consecrated for the altar are redeemed, whereas according to Rabbi Yoḥanan, the Rabbis maintain that animals consecrated for the altar are buried.
אָמַר לָךְ רַבִּי יוֹחָנָן: הָכָא בְמַאי עָסְקִינַן? בְּבַעַל מוּם מֵעִיקָּרוֹ. הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי תֵּימָא בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן — נִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ.
The Gemara answers that Rabbi Yoḥanan could say to you: What are we dealing with here? We are dealing with an animal that was blemished from the outset. The Gemara notes: So, too, it is reasonable that the baraita is referring to animals blemished from the outset, as, if you say that it is dealing with animals whose consecrations preceded their blemishes, and the Rabbis hold that animals consecrated for Temple maintenance are buried whereas those consecrated for the altar are redeemed, then Rabbi Shimon should disagree with the statement of the Rabbis on both accounts, rather than disagreeing merely in the case of animals consecrated for Temple maintenance.
אֶלָּא לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרֵישׁ לָקִישׁ! אָמַר לָךְ רֵישׁ לָקִישׁ: הָכָא בְמַאי עָסְקִינַן — בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן. וְנִיפְלוֹג רַבִּי שִׁמְעוֹן עֲלַהּ! אָמַר לָךְ רֵישׁ לָקִישׁ: הָכִי נָמֵי דִּפְלִיג רַבִּי שִׁמְעוֹן.
The Gemara asks: But if so, let us say that the baraita is a conclusive refutation of the opinion of Reish Lakish, as Rabbi Shimon does not disagree with the Rabbis in the case of animals consecrated for the altar. The Gemara answers that Reish Lakish could say to you: What are we dealing with here? We are dealing with animals whose consecrations preceded their blemishes. The Gemara reiterates: But in that case, Rabbi Shimon should disagree with the Rabbis. The Gemara responds: Reish Lakish could say to you: Indeed, Rabbi Shimon disagrees with the Rabbis even with regard to animals consecrated for the altar. The baraita mentions Rabbi Shimon’s opinion only with regard to consecrations for Temple maintenance, but he also disagrees with regard to consecrations for the altar.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לְרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן: קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, וְקָתָנֵי ״קׇדְשֵׁי מִזְבֵּחַ
§ The Gemara further discusses the dispute between Rabbi Yoḥanan and Reish Lakish. Rabbi Yirmeya said to Rabbi Zeira: According to Reish Lakish, who says that according to the Rabbis, animals consecrated for the altar were not included in the halakha of standing and valuation, and it is taught with regard to animals consecrated for the altar
בַּעֲלֵי מוּמִין יִפָּדוּ״, וּמוֹקְמִינַן לָהּ בְּשֶׁקָּדַם הֶקְדֵּישָׁן אֶת מוּמָן, שְׁמַע מִינַּהּ פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים!
that blemished animals can be redeemed; and we established that according to Reish Lakish, the baraita is dealing with animals whose consecrations preceded their blemishes, which means that although the animal has inherent sanctity because it was consecrated when unblemished, nevertheless it can be redeemed; let us conclude from the baraita that one may redeem sacrificial animals in order to feed them to dogs.
הָכָא בְּמַאי עָסְקִינַן? בְּשֶׁעָבַר וּשְׁחָטָן.
The Gemara rejects this suggestion: One cannot arrive at this conclusion from the baraita, since when the baraita states that the animals died it is not referring to deaths due to natural causes. Rather, what are we dealing with here? With a case where one transgressed the prohibition against slaughtering the blemished animals and slaughtered them before they were redeemed, an act that nevertheless renders them permitted for human consumption after redemption.
כִּדְתַנְיָא: כׇּל הַקֳּדָשִׁים שֶׁנָּפַל בָּהֶן מוּם, וּשְׁחָטָן, רַבִּי מֵאִיר אוֹמֵר: יִקָּבֵרוּ, וַחֲכָמִים אוֹמְרִים: יִפָּדוּ.
As it is taught in a baraita: With regard to all sacrificial animals that developed a blemish and one slaughtered them, Rabbi Meir says that they shall be buried, as he holds in accordance with the opinion of Rabbi Shimon that animals consecrated for the altar were included in the halakha of standing and valuation and must be buried if they died. And the Rabbis say: Since an animal consecrated for the altar is not included in the halakha of standing and valuation, even if one slaughtered it, it can be redeemed.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לְרַבִּי שִׁמְעוֹן, דְּאָמַר: קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, אַמַּאי תְּמִימִים יִקָּבֵרוּ? מִשּׁוּם דַּחֲזוּ לְהַקְרָבָה.
Rabbi Yirmeya further said to Rabbi Zeira: According to Rabbi Shimon, who said that animals consecrated for Temple maintenance were not included in the halakha of standing and valuation and are redeemed if they died, why does he state, in the last baraita cited earlier, that unblemished animals consecrated for Temple maintenance shall be buried and not redeemed? Rabbi Zeira responds: It is because they are fit for sacrifice upon the altar.
כִּדְתַנְיָא: הַמַּתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת, כְּשֶׁהֵן נִפְדִּין — אֵינָן נִפְדִּין אֶלָּא לַמִּזְבֵּחַ, שֶׁכׇּל הָרָאוּי לַמִּזְבֵּחַ אֵינוֹ יוֹצֵא מִידֵי מִזְבֵּחַ לְעוֹלָם.
The Gemara explains the significance of the fact that these animals, which were consecrated for Temple maintenance, are fit for the altar. As it is taught in a baraita: One who associates unblemished animals, i.e., consecrates them by means of associating their sanctity with sanctified items, for Temple maintenance, when they are redeemed by the treasurer they are redeemed only for the altar, i.e., they are sold to those who must bring an offering, and the animals are sacrificed upon the altar. They may be redeemed only for the altar, not for any non-sacred use, as any consecrated item that is fit to be sacrificed on the altar may never leave the custody of the altar.
אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי, וְאָמְרִי לַהּ רָבָא: לְרַבִּי יוֹחָנָן, דְּמוֹקֵים לַהּ בְּבַעַל מוּם מֵעִיקָּרוֹ, וְכוּלֵּי עָלְמָא סְבִירָא לְהוּ דְּבַעַל מוּם מֵעִיקָּרוֹ דְּלָא הָוֵי בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה. וְלָא?!
§ The Gemara continues to analyze the opinions of Rabbi Yoḥanan and Reish Lakish. Rav Pappa said to Abaye, and some say that Rava said to Abaye: According to Rabbi Yoḥanan, who interprets the above baraita as referring to an animal blemished from the outset, and who further claims that everyone, i.e., Rabbi Shimon and the Rabbis, holds that an animal blemished from the outset was not included in the halakha of standing and valuation, one may ask: And do they both agree that an animal blemished from the outset was not included in that halakha?
וְהָתְנַן: כׇּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּיבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחוּלִּין לִיגָּזֵז וְלֵיעָבֵד.
But didn’t we learn in a mishna (Bekhorot 14a): All the sacrificial animals in which a permanent blemish preceded their consecration are not sanctified as offerings; rather, they are sold and the money received is used to purchase valid offerings. And once they are redeemed, they are obligated in, i.e., subject to accounting their offspring, a firstborn; and in the priestly gifts of the foreleg, jaw, and maw; and they emerge from their sacred status and assume complete non-sacred status in order to be shorn and to be utilized for labor.
וְלָדָן וַחֲלָבָן מוּתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ.
And their offspring and their milk are permitted after their redemption. And one who slaughters them outside the Temple courtyard is exempt from karet, even if the animal was not yet redeemed, and those animals do not render an animal exchanged for them a substitute. And if these animals died before they were redeemed, they may be redeemed.
וְאָמַר רַב יְהוּדָה, אָמַר רַב: זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן, דְּאָמַר קׇדְשֵׁי מִזְבֵּחַ הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי בֶּדֶק הַבַּיִת לֹא הָיוּ, כְּדִתְנַן: רַבִּי שִׁמְעוֹן אוֹמֵר קׇדְשֵׁי בֶּדֶק הַבַּיִת אִם מֵתוּ יִפָּדוּ.
And Rav Yehuda says that Rav says, with regard to this mishna: This statement, that one who consecrates a blemished animal for the altar may redeem it if it dies, is in accordance with the statement of Rabbi Shimon, who says that animals consecrated for the altar were included in the halakha of standing and valuation, but animals consecrated for Temple maintenance were not included. As we learned in the mishna that Rabbi Shimon says: If animals consecrated for Temple maintenance died, they can be redeemed, since they were not included in the halakha of standing and valuation. But animals consecrated for the altar that died are buried, as they were included in this halakha.
וּמוֹדֶה רַבִּי שִׁמְעוֹן בְּבַעַל מוּם מֵעִיקָּרוֹ שֶׁנִּפְדֶּה, מַאי טַעְמָא? דַּאֲמַר קְרָא: ״אוֹתָהּ״, ״אוֹתָהּ״ לְמַעוֹטֵי בַּעַל מוּם מֵעִיקָּרוֹ. אֲבָל חֲכָמִים אוֹמְרִים: אֲפִילּוּ בַּעַל מוּם מֵעִיקָּרוֹ הָיָה בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה!
And Rabbi Shimon concedes with regard to an animal that was blemished from the outset, which was consecrated for the altar and died, that it is redeemed. What is the reason? As the verse states: “Then he shall set the animal before the priest. And the priest shall value it” (Leviticus 27:11–12). The emphasis of “it” serves to exclude an animal that was blemished from the outset from the halakha of standing and valuation. But the Rabbis say: Every animal consecrated for the altar, even one that was blemished from the outset, was included in the halakha of standing and valuation, and must be buried if it dies. This apparently contradicts the opinion of Rabbi Yoḥanan, who says that according to the Rabbis an animal that was blemished from the outset was not included in the halakha of standing and valuation.
אֲמַר לֵיהּ: מַאן חֲכָמִים? תַּנָּא דְּבֵי לֵוִי. אִי הָכִי, ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן״ וְתוּ לָא? ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן וּמַחְלוּקְתּוֹ״ מִיבְּעֵי לֵיהּ!
Abaye said to Rav Pappa, or Rava: The statement of Rav Yehuda in the name of Rav does not pose a difficulty for Rabbi Yoḥanan, as Rav was not referring to the Rabbis of the mishna, who disagree with Rabbi Shimon. Rather, who is the tanna referred to here as the Rabbis? It is a tanna of the school of Levi. The other rabbi questioned Abaye’s answer: If so, that even the Rabbis of the mishna hold that an animal that was blemished from the outset is redeemed, why did Rav Yehuda say that Rav said that this mishna in tractate Bekhorot is in accordance with the statement of Rabbi Shimon, and nothing more? This statement indicates that the mishna is in accordance with the opinion of Rabbi Shimon alone. He should have said that this mishna is in accordance with the statement of Rabbi Shimon and those who disagree with him, i.e., the Rabbis.
אֲמַר לֵיהּ: הַאי דְּלָא קָתָנֵי הָכִי, מִשּׁוּם דְּרַב סָבַר לַהּ כְּרֵישׁ לָקִישׁ, דְּאָמַר לְרַבָּנַן: קׇדְשֵׁי בֶּדֶק הַבַּיִת הָיוּ בִּכְלַל הַעֲמָדָה וְהַעֲרָכָה, קׇדְשֵׁי מִזְבֵּחַ לֹא הָיוּ.
Abaye said to him: The reason that Rav Yehuda does not teach in this manner, i.e., he does not say that the mishna is in accordance with the opinion of the Rabbis, is because Rav holds in accordance with the opinion of Reish Lakish, who said that according to the Rabbis of the mishna, only animals consecrated for Temple maintenance were included in the halakha of standing and valuation; animals consecrated for the altar were not included, and are therefore redeemed.
וְרֵישָׁא קָתָנֵי: ״וְאִם מֵתוּ יִפָּדוּ״, וְסֵיפָא קָתָנֵי: ״אִם מֵתוּ יִקָּבֵרוּ״.
And admittedly the first clause of the mishna can be explained in accordance with the opinion of the Rabbis, as it teaches that if they died they can be redeemed. This ruling is in accordance with the Rabbis, as an animal that was blemished from the outset is considered as one consecrated for the altar, since as it was consecrated in order to be sold to purchase a valid offering. But the latter clause of the mishna, which discusses a case where the consecration of the animal preceded the development of a blemish, is not in accordance with the opinion of the Rabbis, as it teaches that if they died they shall be buried. According to Reish Lakish and Rav, the Rabbis hold that in such a case the animal is redeemed. Consequently, the mishna cannot be in accordance with the opinion of the Rabbis.
וְאִיבָּעֵית אֵימָא, רַב כְּרַבִּי יוֹחָנָן סְבִירָא לֵיהּ, וּדְקָא קַשְׁיָא לָךְ ״זוֹ דִּבְרֵי רַבִּי שִׁמְעוֹן וּמַחְלוּקְתּוֹ״ מִיבְּעֵי לֵיהּ, אֵימָא הָכִי נָמֵי.
And if you wish, say instead that Rav holds in accordance with the opinion of Rabbi Yoḥanan, that the Rabbis maintain that all consecrations were included in the halakha of standing and valuation and are buried if they died, and the mishna is in fact in accordance with the opinion of the Rabbis. And as for that which posed a difficulty for you, that Rav Yehuda should have said that this mishna is in accordance with the statement of Rabbi Shimon and those who disagree with him, say: Indeed he said so, that the mishna is in accordance with the opinion of Rabbi Shimon and those who disagree with him.
מַתְנִי׳ וְאֵלּוּ הֵן הַנִּקְבָּרִין: קָדָשִׁים שֶׁהִפִּילוּ — יִקָּבֵרוּ, הִפִּילָה שִׁלְיָא — תִּקָּבֵר, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֳּרֵי מְצוֹרָע, וְשֵׂיעַר נָזִיר,
MISHNA: And these are the items that are buried from which deriving benefit is forbidden: In the case of a sacrificial animal that miscarried, the fetus shall be buried. If the animal miscarried a placenta, the placenta shall be buried. And the same halakha applies to an ox that is stoned for killing a person; and a heifer whose neck is broken when a corpse is found between two cities and the killer is unknown; and the birds brought by a leper for purification; and the hair of a nazirite who became ritually impure, who shaves his head before beginning a new term of naziriteship.
וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְחוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר: חוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה יִשָּׂרֵפוּ, וְכֵן חַיָּה שֶׁנִּשְׁחֲטָה בַּעֲזָרָה.
And the same halakha applies to the firstborn of a donkey that, if it is not redeemed with a sheep, has its neck broken; and a forbidden mixture of meat cooked in milk; and non-sacred animals that were slaughtered in the Temple courtyard. Rabbi Shimon says: Non-sacred animals that were slaughtered in the Temple courtyard shall be burned, like sacrificial animals that were disqualified in the courtyard. And likewise, an undomesticated animal that was slaughtered in the Temple courtyard, although it is not similar to the animals sacrificed in the Temple, shall be burned by rabbinic decree.
וְאֵלּוּ הֵן הַנִּשְׂרָפִין: חָמֵץ בַּפֶּסַח — יִשָּׂרֵף, וּתְרוּמָה טְמֵאָה, וְהָעׇרְלָה, וְכִלְאֵי הַכֶּרֶם, אֶת שֶׁדַּרְכָּן לִשָּׂרֵוף — ישרף, וְאֶת שֶׁדַּרְכָּן לְהִקָּבֵר — יִקָּבֵר, וּמַדְלִיקִין בְּפַת וּבְשֶׁמֶן שֶׁל תְּרוּמָה. כׇּל הַקֳּדָשִׁים שֶׁנִּשְׁחֲטוּ חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן — הֲרֵי אֵלּוּ יִשָּׂרֵפוּ.
And these are the items that are burned: Leavened bread on Passover shall be burned. And the same halakha applies to ritually impure teruma. And with regard to the fruit that grows on a tree during the three years after it was planted [orla], and diverse kinds of food crops sown in a vineyard, those items whose appropriate manner of destruction is to be burned, e.g., foods, shall be burned; and those items whose appropriate manner of destruction is to be buried, e.g., liquids, shall be buried. And one may ignite a fire with bread and with oil of impure teruma, even though the priest derives benefit from that fire. And with regard to all sacrificial animals that were slaughtered with the intent to sacrifice or consume them beyond their designated time or outside their designated place, those animals shall be burned.
Follow
