## Bekhorot Daf 15b

###### Bekhorot 15b:1
[Bekhorot 15b:1](https://torahapp.org/share/book/Bekhorot/r/15b:1)

אִיכָּא דְּאָמְרִי: ״תִּזְבַּח וְאָכַלְתָּ״ — אֵין לָךְ בָּהֶן הֶיתֵּר אֲכִילָה אֶלָּא מִשְּׁעַת זְבִיחָה וְאֵילָךְ, אֲבָל פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים, הָכִי נָמֵי דְּאָמַר.

**William Davidson Edition - English:**
The Gemara cites an alternative exposition. **Some say** that the phrase: **“You may slaughter and eat,”** teaches that **you have permission to eat them only from the time of slaughter onward.** Similarly, no benefit may be derived from them until after their slaughter. The Gemara notes: **But** according to this interpretation, **so too,** the *tanna* **said** that **one may redeem sacrificial** animals in order **to feed them to dogs,** as this prohibition is not derived from the term “you may eat.”


###### Bekhorot 15b:2
[Bekhorot 15b:2](https://torahapp.org/share/book/Bekhorot/r/15b:2)

וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן. הֵיכִי דָמֵי? אִילֵּימָא דְּאִיעַבַּר וְאִיתְיְלִיד לְאַחַר פִּדְיוֹנָן — אַמַּאי? וְלַד צְבִי וְאַיָּל נִינְהוּ! אֶלָּא דְּאִיעַבַּר לִפְנֵי פִּדְיוֹנָן וְאִיתְיְלִיד לְאַחַר פִּדְיוֹנָן. הָא לִפְנֵי פִּדְיוֹנָן — מִיקְדָּשׁ נָמֵי קָדְשִׁי.

**William Davidson Edition - English:**
§ The mishna teaches with regard to sacrificial animals: **And their offspring and their milk are prohibited after their redemption.** The Gemara asks: **What are the circumstances** of the offspring’s birth? **If we say that** the offspring **was** both **conceived and born after** its mother’s **redemption,** then **why** would it be prohibited? After all, **they are** like **the offspring** of **a gazelle or a hart,** i.e., they are completely non-sacred. **Rather,** it must be referring to a case **where** the offspring **was conceived prior to** its mother’s **redemption and born after** its mother’s **redemption.** One can infer: **But** if they were born **before their** mothers’ **redemption,** not only are they not prohibited, **they are also imbued with** inherent **sanctity.**


###### Bekhorot 15b:3
[Bekhorot 15b:3](https://torahapp.org/share/book/Bekhorot/r/15b:3)

מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״זָכָר״ — לְרַבּוֹת אֶת הַוָּלָד, וּ״נְקֵבָה״ — לְרַבּוֹת אֶת הַתְּמוּרָה.

**William Davidson Edition - English:**
The Gemara asks: **From where is this matter,** that the offspring of a sacrificial animal is imbued with inherent sanctity, derived? It is derived from a verse, **as the Sages taught** in a *baraita* with regard to the verse: “And if his offering be a sacrifice of peace offerings: If he sacrifice of the cattle, whether male or female, he shall sacrifice it without blemish before the Lord” (Leviticus 3:1), that the words “male” and “female” are extraneous, as the term “cattle” includes both. Consequently, **“male”** serves **to include the offspring** of a peace offering; **“or female”** serves **to include the** female animal that is designated as **a substitute** for a peace offering.


###### Bekhorot 15b:4
[Bekhorot 15b:4](https://torahapp.org/share/book/Bekhorot/r/15b:4)

וְאֵין לִי אֶלָּא וְלַד תְּמִימִין וּתְמוּרַת תְּמִימִים, וְלַדי בַּעֲלֵי מוּמִין וּתְמוּרַת בַּעֲלֵי מוּמִין מִנַּיִן? כְּשֶׁהוּא אוֹמֵר ״אִם זָכָר״ — לְרַבּוֹת וְלַד בַּעֲלֵי מוּמִין, ״אִם נְקֵבָה״ — לְרַבּוֹת תְּמוּרַת בַּעֲלֵי מוּמִין.

**William Davidson Edition - English:**
The *baraita* continues: **And I have** derived this *halakha* **only** with regard to **the offspring of unblemished** animals **and the substitute of unblemished** animals. **From where** do I derive that the same *halakha* applies to **the offspring of blemished** animals **and the substitute of blemished** animals? **When** the verse **states: “Whether male,”** this serves **to include the offspring of blemished** animals, in a case where its consecration preceded its blemish, and when the verse states: **“Or female,”** it serves **to include the substitute of blemished** animals.


###### Bekhorot 15b:5
[Bekhorot 15b:5](https://torahapp.org/share/book/Bekhorot/r/15b:5)

אוֹתָן וְלָדוֹת שֶׁלְּאַחַר פִּדְיוֹנָן, מָה תְּהֵא עֲלֵיהֶן? לִפְנֵי פִּדְיוֹנָן — מִיפְלָג פְּלִיגִי בְּהוּ, אִיכָּא לְמַאן דְּאָמַר: קָדְשִׁי לִיקְרַב, וְאִיכָּא לְמַאן דְּאָמַר: קָדְשִׁי לִרְעִיָּיה.

**William Davidson Edition - English:**
The Gemara asks: With regard to **those offspring that** were born **after their** mother’s **redemption, what will be with them,** since they can be neither sacrificed nor redeemed? Before providing an answer, the Gemara notes: If they were born **before their** mother’s **redemption,** the Sages **disagree with regard to** the *halakha*. **There is one who says: They are** entirely **consecrated,** to the extent that they may **be sacrificed, and there is one who says: They are consecrated to graze** until a blemish befalls them so that they can be redeemed, but they may not be sacrificed.


###### Bekhorot 15b:6
[Bekhorot 15b:6](https://torahapp.org/share/book/Bekhorot/r/15b:6)

דִּלְאַחַר פִּדְיוֹנָן, מָה תְּהֵא עֲלֵיהֶן? אָמַר רַב הוּנָא: כּוֹנְסָן לַכִּיפָּה, וְהֵן מֵתִין. דְּהֵיכִי לֶיעְבֵּיד? לִיקְרְבִינְהוּ — מִכֹּחַ קְדוּשָּׁה דְּחוּיָה קָאָתוּ, לִיפְרְקִינְהוּ — לָא אַלִּימִי לְמִיתְפַּס פִּדְיוֹנָן.

**William Davidson Edition - English:**
The Gemara returns to the previous inquiry: With regard to those **that** were born **after their** mother’s **redemption, what will be with them? Rav Huna says: One gathers them into a chamber, and they die** of starvation. The reason is **that what** are we **to do? Shall we sacrifice them?** They cannot be sacrificed, as **they received** their status **from** the **deferred sanctity** of the redeemed mother, and are therefore unfit for the altar. **Shall we redeem them?** They cannot be redeemed, as their sanctity **is not strong** enough **to be transferable** to money for **their redemption.**


###### Bekhorot 15b:7
[Bekhorot 15b:7](https://torahapp.org/share/book/Bekhorot/r/15b:7)

אָמְרִי בְּמַעְרְבָא מִשְּׁמֵיהּ דְּרַבִּי חֲנִינָא: סָמוּךְ לְפִדְיוֹנָן מַתְפִּיסָן לְשֵׁם אוֹתוֹ זֶבַח. סָמוּךְ לְפִדְיוֹנָן? לְמֵימְרָא דִּבְנֵי פְּדִיָּיה נִינְהוּ? אֶלָּא אֵימָא: סָמוּךְ לְפִדְיוֹן אִמָּן מַתְפִּיסָן לְשֵׁם אוֹתוֹ זֶבַח. טַעְמָא מַאי? אָמַר רַבִּי לֵוִי: גְּזֵירָה שֶׁמָּא יְגַדֵּל מֵהֶן עֲדָרִים עֲדָרִים.

**William Davidson Edition - English:**
**They said in the West,** Eretz Yisrael, **in the name of Rabbi Ḥanina:** Immediately **before their redemption, one dedicates them for the sake of the same offering** for which their mother was consecrated. The Gemara asks: Immediately **before their redemption?** Is that **to say that they are fit to be redeemed?** It was established that they cannot be redeemed. **Rather, say:** Immediately **before their mother’s redemption, one dedicates them for the sake of the same offering.** The Gemara asks: **What is the reason** that the offspring are not simply left as they are? **Rabbi Levi says:** It is a rabbinic **decree, lest one raise flocks and flocks of them.** In other words, if the offspring are left alive in their forbidden status, there is a concern that one might eventually derive benefit from them and thereby violate a Torah prohibition.


###### Bekhorot 15b:8
[Bekhorot 15b:8](https://torahapp.org/share/book/Bekhorot/r/15b:8)

בְּעָא מִינֵּיהּ רָבִינָא מֵרַב שֵׁשֶׁת: מַהוּ שֶׁמַּתְפִּיסָן לְכׇל זֶבַח שֶׁיִּרְצֶה? אֲמַר לֵיהּ: אֵין מַתְפִּיסָן. מַאי טַעְמָא? אֲמַר לֵיהּ: גָּמַר ״בִּשְׁעָרֶיךָ״ ״בִּשְׁעָרֶיךָ״ מִבְּכוֹר, מָה בְּכוֹר אֵין מַתְפִּיסָן לְכׇל זֶבַח שֶׁיִּרְצֶה, דִּכְתִיב: ״אַךְ בְּכוֹר אֲשֶׁר יְבֻכַּר לַה׳ בִּבְהֵמָה וְגוֹ׳ לֹא יַקְדִּישׁ אִישׁ אֹתוֹ״, אַף הָנֵי אֵין מַתְפִּיסָן לְכׇל זֶבַח שֶׁיִּרְצֶה.

**William Davidson Edition - English:**
**Ravina raised a dilemma before Rav Sheshet:** According to Rabbi Ḥanina, **what is** the *halakha* with regard to the following matter: **Can one dedicate** the unborn offspring **as any offering he desires?** Rav Sheshet **said to him: He may not dedicate them** as any offering other than that for which the mother was consecrated. Ravina asked: **What is the reason?** Rav Sheshet **said to him:** It is **derived** by a verbal analogy between the phrase: **“Within** all **your gates”** (Deuteronomy 12:15), and: **“Within your gates”** (Deuteronomy 15:22), written **with regard to a firstborn. Just as one cannot dedicate a firstborn as any offering he desires, as it is written: “But the firstborn among animals, which is born as a firstborn to the Lord, no man shall sanctify it”** (Leviticus 27:26), **so too, one cannot dedicate these** offspring **as any offering he desires.**


###### Bekhorot 15b:9
[Bekhorot 15b:9](https://torahapp.org/share/book/Bekhorot/r/15b:9)

תַּנְיָא כְּוָותֵיהּ דְּרַב שֵׁשֶׁת: קֳדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּישָׁן וְנִפְדּוּ — חַיָּיבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, בֵּין לִפְנֵי פִּדְיוֹנָן בֵּין לְאַחַר פִּדְיוֹנָן — הַגּוֹזֵז וְהָעוֹבֵד בָּהֶן אֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים, בֵּין לִפְנֵי פִּדְיוֹנָן בֵּין לְאַחַר פִּדְיוֹנָן — אֵין עוֹשִׂין תְּמוּרָה.

**William Davidson Edition - English:**
The Gemara notes: **It is taught** in a *baraita* **in accordance with** the opinion **of Rav Sheshet: Sacrificial** animals **whose permanent blemish preceded their consecration and** that **were redeemed, are obligated in** the mitzva of **a firstborn, and** obligated **in the gifts. Whether before their redemption or after their redemption, one who shears** them **or utilizes them for labor does not incur the forty** lashes. Similarly, **whether before their redemption or after their redemption, they do not render** an animal that was **a substitute** for them sacred.


###### Bekhorot 15b:10
[Bekhorot 15b:10](https://torahapp.org/share/book/Bekhorot/r/15b:10)

וְלִפְנֵי פִּדְיוֹנָן — מוֹעֲלִין בָּהֶן, וּלְאַחַר פִּדְיוֹנָן — אֵין מוֹעֲלִין בָּהֶן, וּוַלְדוֹתֵיהֶן — חוֹל, וְנִפְדִּין תְּמִימִים, וּמַתְפִּיסָן לְכׇל זֶבַח שֶׁיִּרְצֶה. כְּלָלוֹ שֶׁל דָּבָר: הֲרֵי הֵן כְּחוּלִּין לְכׇל דִּבְרֵיהֶם, אֵין לְךָ בָּהֶם אֶלָּא מִצְוַת עִלּוּי בִּלְבָד.

**William Davidson Edition - English:**
**And before their redemption,** one who benefits from **them** is liable for **misuse** of consecrated property, **and after their redemption,** one who benefits from **them is not** liable for **misuse** of consecrated property. **And their offspring are non-sacred** if they were born after their mother’s redemption; **and they may be redeemed** while they are **unblemished** if they were born before their mother’s redemption; **and one can dedicate** the offspring **as any offering he desires. The principle of the matter** is that animals whose permanent blemish preceded their consecration **are like non-sacred** animals **in all matters,** and **you have only the mitzva of value alone,** i.e., they must be valuated and redeemed with money, unlike non-sacred animals.


###### Bekhorot 15b:11
[Bekhorot 15b:11](https://torahapp.org/share/book/Bekhorot/r/15b:11)

אֲבָל קָדַם הֶקְדֵּישָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּישָׁן, וּלְאַחַר מִכָּאן נוֹלַד מוּם קָבוּעַ וְנִפְדּוּ — פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, בֵּין לִפְנֵי פִּדְיוֹנָן בֵּין לְאַחַר פִּדְיוֹנָן. הַגּוֹזֵז וְהָעוֹבֵד בָּהֶן סוֹפֵג אֶת הָאַרְבָּעִים, וּבֵין לִפְנֵי פִּדְיוֹנָן בֵּין לְאַחַר פִּדְיוֹנָן — עוֹשִׂין תְּמוּרָה.

**William Davidson Edition - English:**
The *baraita* continues: **But** if **their consecration preceded their blemish, or** they had **a temporary blemish** prior **to their consecration and afterward developed a permanent blemish, and they were redeemed, they are exempt** from the mitzva of the **firstborn and from the gifts.** Furthermore, **whether before their redemption or after their redemption, one who shears** them **or utilizes them for labor incurs the forty** lashes. **And whether before their redemption or after their redemption, they render** an animal that was **a substitute** for them sacred.


###### Bekhorot 15b:12
[Bekhorot 15b:12](https://torahapp.org/share/book/Bekhorot/r/15b:12)

לִפְנֵי פִּדְיוֹנָן — מוֹעֲלִין בָּהֶן, וּלְאַחַר פִּדְיוֹנָן — אֵין מוֹעֲלִין בָּהֶן, וּוַלְדוֹתֵיהֶן קוֹדֶשׁ, וְאֵין נִיפְדִּין תְּמִימִין, וְאֵין מַתְפִּיסָן לְכׇל זֶבַח שֶׁיִּרְצֶה. כְּלָלוֹ שֶׁל דָּבָר: הֲרֵי הֵן כְּהֶקְדֵּשׁ לְכׇל דִּבְרֵיהֶם, וְאֵין לָךְ בָּהֶן אֶלָּא הֶיתֵּר אֲכִילָה בִּלְבָד.

**William Davidson Edition - English:**
The *baraita* concludes: **Before their redemption,** one who derives benefit from **them** is liable for **misuse** of consecrated property, **and after their redemption,** one who derives benefit from **them is not** liable for **misuse** of consecrated property. **And their offspring are sacred and may not be redeemed** while they are **unblemished, and one may not dedicate them as any offering he desires. The principle of the matter** is that redeemed animals whose consecration preceded their permanent blemish **are like** redeemed **sacrificial** animals **in all matters, and you have only the permission of consumption alone,** i.e., once they have been redeemed they may be eaten. Like Rav Sheshet, this *tanna* rules that the offspring of animals whose consecration preceded their blemish may not be dedicated as any offering one desires.


###### Bekhorot 15b:13
[Bekhorot 15b:13](https://torahapp.org/share/book/Bekhorot/r/15b:13)

״כְּלָלוֹ שֶׁל דָּבָר״ דְּרֵישָׁא — לְאֵתוֹיֵי שׁוֹחֲטָן בְּחוּץ דְּפָטוּר, ״כְּלָלוֹ שֶׁל דָּבָר״ דְּסֵיפָא —

**William Davidson Edition - English:**
It is accepted that whenever a *tanna* states: The principle of the matter, he is adding certain cases that one might have thought were excluded from the *halakha* in question. Accordingly, the Gemara notes that the phrase: **The principle of the matter, in the former clause** of the *baraita*, which states that that animals whose permanent blemish preceded their consecration are like non-sacred animals, serves **to add** the case of **one who slaughters** such an animal **outside** the Temple courtyard, teaching **that he is exempt.** The phrase: **The principle of the matter, in the latter clause,** which states that that redeemed animals whose consecration preceded their permanent blemish are like redeemed sacrificial animals in all matters,