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Perek 3

Mishnayos Temurah Perek 3 Mishnah 5

תמורה פרק ג׳ משנה ה׳

5
With regard to the substitute of a firstborn offering and the substitute of an animal tithe offering, and the offspring of those substitutes and the offspring of their offspring until the end of time, the halakhic status of these animals is like that of a firstborn offering and like that of an animal tithe offering in that they must be treated with sanctity: They graze until they become blemished, and at that point they may be eaten in their blemished state, the substitute of the firstborn by the priests and the substitute of the animal tithe by their owners. They are not sacrificed upon the altar like the original firstborn and animal tithe offerings. What is the practical difference between a firstborn offering and an animal tithe offering and all the other sacrificial animals? The difference is that all the other sacrificial animals that were blemished and redeemed are sold in the butchers’ market [ba’itliz], and slaughtered in the butchers’ market, and weighed and sold by the litra, in the manner that non-sacred meat is slaughtered and sold. This is the case with regard to all consecrated animals except for the firstborn and animal tithe offerings, which are sold only from the home and not by the litra. And in addition, all sacrificial animals that became blemished are subject to redemption through sale, at which point the money becomes sacred and the animal becomes non-sacred, and their substitutes are also subject to redemption through sale.This is true for all consecrated animals, except for the firstborn and animal tithe offerings, which are not subject to redemption. And all sacrificial animals come to be sacrificed in the Temple even from outside of Eretz Yisrael, except for the firstborn and animal tithe offerings, which should not be brought from outside Eretz Yisrael ab initio. But if they came unblemished, they are sacrificed in the Temple like a regular firstborn or animal tithe offering coming from Eretz Yisrael; and if they are blemished animals, they may be eaten in their blemished state, the firstborns by the priests and the animal tithes by their owners. Rabbi Shimon says: What is the reason for this last difference between them? It is that the firstborn and animal tithe offerings have a remedy in their place outside Eretz Yisrael, as they can graze until they become blemished and then can be eaten there. It is not necessary to bring them to Eretz Yisrael in order to eat them. But with regard to all other sacrificial animals, even if a blemish develops in them, these animals remain in their sanctity, and one must redeem them and bring another offering with the money of their redemption. Therefore, when they are unblemished it is proper to bring these animals themselves to Eretz Yisrael.
תְּמוּרַת הַבְּכוֹר וְהַמַּעֲשֵׂר, וּוְלָדָן, וּוְלַד וְלָדָן עַד סוֹף הָעוֹלָם, הֲרֵי אֵלּוּ כִבְכוֹר וּכְמַעֲשֵׂר, וְיֵאָכְלוּ בְמוּמָם לַבְּעָלִים. מַה בֵּין הַבְּכוֹר וְהַמַּעֲשֵׂר לְבֵין כָּל הַקֳּדָשִׁים. שֶׁכָּל הַקֳּדָשִׁים נִמְכָּרִים בְּאִטְלִיס וְנִשְׁחָטִין בְּאִטְלִיס וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. וְיֵשׁ לָהֶן פִּדְיוֹן, וְלִתְמוּרוֹתֵיהֶן פִּדְיוֹן, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. וּבָאִים מֵחוּצָה לָאָרֶץ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. אִם בָּאוּ תְמִימִים, יִקְרְבוּ. וְאִם בַּעֲלֵי מוּמִין, יֵאָכְלוּ בְמוּמָן לַבְּעָלִים. אָמַר רַבִּי שִׁמְעוֹן, מַה הַטַּעַם. שֶׁהַבְּכוֹר וְהַמַּעֲשֵׂר יֵשׁ לָהֶן פַּרְנָסָה בִמְקוֹמָן, וּשְׁאָר כָּל הַקֳּדָשִׁים אַף עַל פִּי שֶׁנּוֹלַד לָהֶם מוּם, הֲרֵי אֵלּוּ בִקְדֻשָּׁתָן:
ה׳

הרי אלו כבכור וכמעשר – like the sanctity of the firstling and the tithe of the cattle, which are not slaughtered in the booths of a mercantile fair/bazaar.

חוץ מהבכור והמעשר (see Tractate Bekhorot, Chapter 5, Mishnah 1) – because there is no benefit for something sanctified in the salle, for the proceeds of a firstling go to a Kohen, and the proceeds of a tithe go to the owners, and because of their benefit, we don’t treat them lightly.

ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר (see Tractate Bekhorot, Chapter 9, Mishnah 1) – for they don’t come ab initio from outside the land of Israel, as the reason is explained beyond. But if they came as pure animals, they are sacrificed.

אמר ר' שמעון מה טעם – that the firstling and the tithe do not come from outside the Land of Israel like the other Holy Things.

שבכור ומעשר יש להם פרנסה במקומן – they have repair in their places that [the animals] will go out to pasture until they become unfit for sacrifices and their owners will consume them with their blemishes.

ושאר כל הקדשים – even though a blemish befell them, they are in their sanctity, you need to redeem them and to elevate their monetary value and to offer them up., for since their end is to elevate their monetary value, they should raise them themselves and offer them up. But the legal decision is, that a firstling and a tithe that were pure that came up from outside the Land [of Israel] should not be offered up, as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, in the presence of the LORD your God,” from the place that you raise up tithes and grain, you raise up the firstling, and from the place that you don’t raise up the tithe of your new grain, you don’t raise up the firstling. And the tithe of cattle is also made an analogy to the tithe of your new grain.

הרי אלו כבכור וכמעשר. כקדושת בכור ומעשר בהמה, שאין נשחטים באיטליס, דהיינו בשוק שמוכרין בו הבשר, אפילו לאחר שנפל בהן מום ונפדו:

חוץ מהבכור והמעשר. מפני שאין הנאה להקדש במכירה, דדמי בכור לכהן, ודמי מעשר לבעלים, ומשום הנאה דידהו לא מזלזלינן בקדשים:

ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר. שאינן באים לכתחלה מחוצה לארץ, כדמפרש טעמא לקמן. אבל אם באו תמימים יקרבו:

לבעלים. בכור לכהן, ומעשר לישראל:

אמר ר׳ שמעון מה טעם. שהבכור והמעשר אינן באין מחוצה לארץ כשאר קדשים:

שבכור ומעשר יש להם פרנסה במקומן. יש להם תקנה במקומן שירעו עד שיסתאבו ויאכלו במומן לבעלים:

ושאר כל הקדשים. אע״פ שנפל בהן מום הרי הן בקדושתן, וצריך אתה לפדותן ולהעלות דמיהן ולהקריבן, והואיל וסופן להעלות דמיהן, יעלו הן עצמן ויקרבו. ופסק ההלכה, דבכור ומעשר שעלו מחוצה לארץ תמימים לא יקרבו, דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך וגו׳ מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך, ממקום שאתה מעלה מעשר ודגן אתה מעלה בכור, וממקום שאין אתה מעלה מעשר דגן, אין אתה מעלה בכור. ומעשר בהמה נמי אתקש למעשר דגן: