Mishnah
Mishnah

Talmud for Temurah 3:5

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:

The animals substituted for the firstborn and for the tithe [offerings], their offspring, and the offspring of their offspring until the end of the world, behold they are like the firstborn and the tithe, and they are eaten due to their blemishes by their owners. What is the difference between the firstborn and the tithe and all the [other] holy [sacrifices]? All the [other] holy [sacrifices] are sold in the meat marketplace, and are slaughtered in the meat marketplace, and are weighed on a scale - except for the firstborn and the tithe; they are redeemed [when blemished], and their substitutes are redeemed - except for the firstborn and the tithe; they [may] come from outside the Land [of Israel] - except for the firstborn and the tithe, [but] if they [nevertheless] came [from outside the Land of Israel, if] unblemished, they are offered; and if blemished, they shall be eaten due to their blemishes by their owners. Rabbi Shimon said: what is the reason? The firstborn and the tithe have a provision [if they become blemished] in their place; all the [other] holy [sacrifices], should they become blemished, they remain holy [and cannot be provided for outside the Land of Israel].

Jerusalem Talmud Challah

Does it follow him who says the Pesaḥ of women is voluntary194That they refused to let Joseph the Cohen bring the Second Pesaḥ for his entire family. The same discussion in Pesaḥim 8:1 (fol. 35d), Qiddušin 1:8 (fol. 61c); cf. Babli Pesaḥim 93a, Mekhilta R. Ismael Ba 3, Mekhilta R. Simeon bar Ioḥai p. 10.? It was stated195Tosephta Pesaḥim 8:10. There, the opinion of R. Meïr is attributed to R. Jehudah.: “A woman may make the First Pesaḥ by herself and the Second joining others196Joining a group of men who are biblically obligated; cf. Note 177., the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, even on the Sabbath197If the 14th of Iyar is a Sabbath, the sacrifice has precedence over the Sabbath., and certainly the First. Rebbi Simeon ben Eleazar says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house198Everywhere in rabbinic Hebrew, “house” of a family is the wife..” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Simeon ben Eleazar? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor199In the Tosephta (Note 195) the reason they turned back Joseph the Cohen was not that he brought his wife and children but his minor grandson. In that version, there is no place for disagreement or special situation.. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, that it should not become an obligation200If a renowned authority does something, everybody will rush to emulate him and in the next generation it will already be a common standard and acquire the status of “practice of the forefathers from time immemorial”. Even R. Yose will agree that in such a situation one should not allow a public display of special devotion. The Babli Pesaḥim 93a quotes a Tosephta which includes women impure because of childbirth in the list of persons obligated to observe the Second Pesaḥ.. Did we not hold201Mishnah Menaḥot 10:6, Babli Menaḥot 69a, speaking of First Fruits. There seems to be no reason why the people from Hyena Mountain should not be permitted to bring their first fruits early. The answer is, they would have been permitted had some of them come as individuals. But that the people from an entire region should come publicly to do what is only tolerated is unacceptable.: “Before the Two Breads one should not bring but if somebody brought it is acceptable?” It is different here since the occasion was news, that it should not become an obligation. Did we not state202Mishnah Temurah 3:5. Why should Ben-Atitas not be permitted to bring his firstlings?: “If they were without blemish they should be sacrificed”? It is different here since the occasion was news, that it should not become an obligation.
Ask RabbiBookmarkShareCopy
Previous VerseFull ChapterNext Verse