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Perek 4

Mishnayos Temurah Perek 4 Mishnah 1

תמורה פרק ד׳ משנה א׳

1
The offspring of a sin offering and the substitute for a sin offering, and a sin offering whose owner has died shall be sequestered and left to die. And with regard to a sin offering that is unfit for sacrifice because its first year from birth has passed, and a sin offering that was lost and when it was found, it was blemished, if it was after the owner achieved atonement through sacrifice of another animal as a sin offering, the blemished animal shall die, and it does not render a non-sacred animal exchanged for it a substitute. Furthermore, one may not derive benefit from any of these sin offerings ab initio, but if one derived benefit from them, after the fact, he is not liable to bring a sin offering for misuse of consecrated items. And if the lost animal was found and discovered to be unfit before the owner achieved atonement for his sin with a different animal, it shall graze until it becomes blemished, and then it shall be sold. And he must bring another sin offering with the money received from the sale. And this animal renders a non-sacred animal exchanged for it a substitute, and one who derives benefit from this animal is liable for misusing it.
וְלַד חַטָּאת, וּתְמוּרַת חַטָּאת, וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָה שְׁנָתָהּ וְשֶׁאָבְדָה וְנִמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, לֹא נֶהֱנִין, וְלֹא מוֹעֲלִין. אִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִין בָּהּ:
א׳

ולד חטאת שעברה שנתה – it is not appropriate to sacrifice it as a sin-offering, for it is written (Numbers 15:27): “[In case it is an individual who has sinned unwittingly, he shall offer a she-goat] in its first year as a purification offering (i.e., sin-offering).” However, because of this disqualification alone it does not die, but rather, it should be sent out to pasture until it develops a blemish until there are two causes for suspicion/unfavorable conditions, that one year passed and it was lost, or that it was lost and it was found with a blemish. And this is how the Mishnah is resolved in the Gemara (Tractate Temura 22a), and that which was lost, as it is taught, counts both here, and there. And this is what it means: that its year had passed (i.e., the animal now being older than one-year) and that which was lost and when it was found there was a blemish in it.

אם משכיפרו הבעלים – if after this (i.e., animal) was found, the owners effected atonement with another.

תמות – and even according to the Rabbis who dispute Rabbi [Judah the Prince] further on in our chapter (see the concluding clause of Mishnah 3), who states, that the sin-offering did not die, but rather that it was found after the owners effected atonement, in this they admit, for since there are two causes for unfavorable conditions, that its [first] year had passed and that it was lost, or that it was lost, and it was found to have a blemish. But if it was only lost, since it was found prior to atonement, even though after it was found, the owners had effected atonement with another [animal], it does not die but rather is put out to pasture.

לא נהנים – according to the Rabbis.

ולא מועלין – if they benefitted from them, they are exempt from the sacrifice of misappropriation (or religious sacrilege), for since neither it nor its monetary value is offered [as a sacrifice], its holiness departs [from it].

ואם עד שלא כיפרו הבעלים – and they did not want to be atoned with another [animal].

תרעה עד שתסתאב – this refers to and its year had passed (i.e., it was now older than a year), for that where it was lost and it was found with a blemish, it is sold immediately and he purchases another with its monetary value.

ועושה תמורה – for since its monetary value stands to be offered, for something that stands in order that it should sent out to pasture and develop a blemish makes for an exchange/substitution.

ולד חטאת. שעברה שנתה. לא חזיא להקריבה חטאת, דבת שנתה כתיב. מיהו משום האי פסולא לחודיה אינה מתה, אלא תרעה עד שתסתאב עד דאיכא תרתי לריעותא, שעברה שנתה ואבדה, או שאבדה ונמצאת בעלת מום. והכי מתרץ למתניתין בגמרא, דהאי ושאבדה דקתני, עולה לכאן ולכאן, והכי קאמר, שעברה שנתה ואבדה, ושאבדה ונמצאת בה מום:

אם משכיפרו הבעלים. אם לאחר שנמצאת זאת כיפרו הבעלים באחרת:

תמות. ואפילו לרבנן דפליגי עליה דרבי לקמן בפרקין ואמרי דאין חטאת מתה אלא שנמצאת לאחר שנתכפרו הבעלים, בהא מודו, הואיל ואיכא תרתי לריעותא, דעברה שנתה ואבדה, או אבדה ונמצאת בעלת מום. אבל אבדה לחודה, הואיל ונמצאת קודם כפרה, אע״ג שלאחר שנמצאת נתכפרו הבעלים באחרת, אינה מתה אלא תרעה:

לא נהנים. מדרבנן:

ולא מועלין. אם נהנו מהן, פטורים מקרבן מעילה. דכיון דלא היא ולא דמיה קרבים, אזלא קדושתה:

ואם עד שלא כיפרו הבעלים. שלא רצו להתכפר באחרת:

תרעה עד שתסתאב. ואעברה שנתה קאי. דאותה שאבדה ונמצאת בעלת מום, תמכר מיד ויביא בדמיה אחרת:

ועושה תמורה. הואיל ודמיה עומדים ליקרב. דדבר העומד כדי שירעה ויסתאב עושה תמורה: