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Perek 3

Mishnayos Temurah Perek 3 Mishnah 3

תמורה פרק ג׳ משנה ג׳

3
In the case of one who designates a female animal as a burnt offering, which may be brought only from males, and that female gave birth to a male, although it is a male, it is left to graze until it becomes unfit [sheyista’ev] and then it is sold, and he brings a burnt offering with the money received for its sale. Rabbi Elazar says: The male offspring itself is sacrificed as a burnt offering. In the case of one who designates a female animal for a guilt offering, which may be brought only from males, it is left to graze until it becomes blemished and then it is sold, and he brings a guilt offering with the money received for its sale. And if in the interim, he designated a male animal and his guilt offering was already sacrificed, so that a guilt offering is no longer needed, the money received for the sale of the blemished female is allocated for communal gift offerings. Rabbi Shimon says: Since a female is unfit to be sacrificed as a guilt offering, its halakhic status is like that of a blemished animal in the sense that it does not become inherently sacred; rather, its value alone becomes sacred. Therefore, it may be sold without a blemish, and a guilt offering is purchased with the money received for its sale. With regard to the substitute of a guilt offering, the offspring of that substitute, their offspring and the offspring of their offspring, until the end of all time, they are all left to graze until they become unfit, and then they are sold, and the money received for the sale is allocated for communal gift offerings. Rabbi Eliezer says: These animals are not left to graze; rather they are left to die. And Rabbi Elazar says: Communal gift offerings are not purchased with the money from the sale; rather, the owner should bring an individual burnt offering with the money received for its sale. These tanna’im similarly disagree about the following case: A guilt offering whose owner died, and a guilt offering that was lost and its owner gained atonement with another animal, graze until they become unfit, and then they are sold, and the money received for the sale is allocated for communal gift offerings. Rabbi Eliezer says: These animals are left to die. Rabbi Elazar says: The owner must bring an individual burnt offering with the money received for its sale.
הַמַּפְרִישׁ נְקֵבָה לְעוֹלָה וְיָלְדָה זָכָר, יִרְעֶה עַד שֶׁיִּסְתָּאֵב וְיִמָּכֵר וְיָבִיא בְדָמָיו עוֹלָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הוּא עַצְמוֹ יִקְרַב עוֹלָה. הַמַּפְרִישׁ נְקֵבָה לְאָשָׁם, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אָשָׁם. אִם קָרַב אֲשָׁמוֹ, יִפְּלוּ דָמֶיהָ לִנְדָבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, תִּמָּכֵר שֶׁלֹּא בְמוּם. תְּמוּרַת אָשָׁם, וְלַד תְּמוּרָתָהּ וּוְלָדָן וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, יִרְעוּ עַד שֶּׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיִפְּלוּ דְמֵיהֶן לִנְדָבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָמוּתוּ. וְרַבִּי אֶלְעָזָר אוֹמֵר, יָבִיא בִדְמֵיהֶן עוֹלוֹת. אָשָׁם שֶׁמֵּתוּ בְעָלָיו, וְשֶׁכִּפְּרוּ בְעָלָיו, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָמוּתוּ. וְרַבִּי אֶלְעָזָר אוֹמֵר, יָבִיא בִדְמֵיהֶן עוֹלוֹת:
ג׳

ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.

המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].

תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.

אם קרב אשמו – and furthermore, he does not need a guilt-offering.

יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.

תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.

תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.

ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.

יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.

אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold].

ויביא בדמיו עולה. ורישא דקתני הרי אלו כעולה גבי ולד של תמורה, משום דהקדש ראשון שבאו אלו כולם מכוחו הוא קרב, דזכר הוא. אבל הכא במפריש נקבה לעולה, הקדש ראשון שכולם באים מכוחו נקבה היא ואינה קריבה, הלכך אינו כעולה אלא ימכר ויביא בדמיו עולה:

המפריש נקבה לאשם. ואין אשם בא מן הנקבה:

תרעה עד שתסתאב. עד שיפול בה מום. ובגמרא פריך, ותמכר בלא מום, דהואיל ולא חזיא למלתיה מום גמור הוא זה ולא קדשה אלא לדמי, ותמכר מיד ויביא בדמיה אשם. ומשני, הואיל ונחת לה קדושת דמים, נחתה לה נמי קדושת הגוף להא מלתא דבעינן מום:

אם קרב אשמו. ותו לא צריך לאשם:

יפלו דמיה לנדבה. לשופרות שבמקדש שמהן היו נוטלים להביא לנדבת צבור:

תמכר שלא במום דהואיל ולא חזיא לאשם אין לך מום גדול מזה, ולא קדשה קדושת הגוף ותמכר מיד ויביא בדמיה אשם. ואע״ג דגבי מפריש נקבה לעולה לא פליג ר״ש דבעיא מום, התם הוא דאיכא שם עולה בנקבה, דאשכחן עולת נקבה בעוף, אבל אשם נקבה לא מצינו, הלכך היינו מומא ולא קדשה אלא לדמי. ואין הלכה כרש:

תמורת אשם וכו׳ כולן ירעו, דהלכה היא כל שבחטאת מתה באשם רועה, ותמורת חטאת מתה:

ימותו. דאית ליה לר״א כחטאת כאשם, מה בחטאת מתה אף באשם מתה:

יביא בדמיהן עולות. דמותרות לנדבת יחיד אזלי ולא לנדבת צבור:

אשם שמתו בעליו או שכיפרו בעליו באחר. דבחטאת תמות, ובאשם ירעה עד שיסתאב: