## Bekhorot Daf 33b

###### Bekhorot 33b:1
[Bekhorot 33b:1](https://torahapp.org/share/book/Bekhorot/r/33b:1)

וְלוֹקְמַהּ כּוּלַּהּ כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן! דִּילְמָא עַד כָּאן לָא קָאָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הָתָם אֶלָּא פְּסוּלֵי הַמּוּקְדָּשִׁין, דְּאַלִּימִי לְמִיתְפַּס פִּדְיוֹנוֹ, אֲבָל בְּכוֹר דְּלָא אַלִּים לְמִיתְפַּס פִּדְיוֹנוֹ — לָא.

**William Davidson Edition - English:**
The Gemara suggests: **But** if so, **let** Rav Ḥisda **establish the entire** *baraita* **in accordance with** the opinion of **Rabbi Elazar, son of Rabbi Shimon.** The Gemara answers: **Perhaps Rabbi Elazar, son of Rabbi Shimon, says** that the sanctity of a slaughtered blemished offering is retained **only there,** with regard to other **disqualified consecrated** animals, **because** their level of sanctity is **strong** enough **to transfer** their sanctity to their **redemption** money. **But** with regard to a blemished **firstborn** offering, **whose** level of sanctity is **not strong** enough **to transfer** it to **its redemption** money, perhaps its sanctity is **not** retained, and therefore one may skin the hide from its feet.


###### Bekhorot 33b:2
[Bekhorot 33b:2](https://torahapp.org/share/book/Bekhorot/r/33b:2)

וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן לֵית לֵיהּ כׇּל פְּסוּלֵי הַמּוּקְדָּשִׁין נִמְכָּרִין בָּאִיטְלִיז וְנִשְׁקָלִין בְּלִיטְרָא? אַלְמָא דְּכֵיוָן דְּאִיכָּא רַוְוחָא לְהֶקְדֵּשׁ שָׁרֵי לֵהּ!

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t Rabbi Elazar, son of Rabbi Shimon,** agree with the ruling of the mishna (31a) that **all disqualified consecrated** animals **are sold in the butchers’ market and weighed** and sold **by the *litra*,** in the manner of non-sacred meat? Certainly he agrees with that *halakha*. **Evidently, since there is a benefit** that accrues **to** the **Temple** treasury, the *tanna* of the mishna **deems this permitted.** As it was taught (31b), the meat of disqualified consecrated animals may be treated in this manner despite the fact that it retains a measure of sanctity. The reason is that if the owner knows that it is permitted for him to perform this more lucrative action, he is likely to spend more money to redeem the animal in the first place, which benefits the Temple treasury. By the same logic, why doesn’t Rabbi Elazar, son of Rabbi Shimon, permit the more lucrative action of skinning the animal from its feet?


###### Bekhorot 33b:3
[Bekhorot 33b:3](https://torahapp.org/share/book/Bekhorot/r/33b:3)

אָמַר רַב מָרִי בְּרֵיהּ דְּרַב כָּהֲנָא: מַה שֶּׁמַּשְׁבִּיחַ בָּעוֹר — פּוֹגֵם בַּבָּשָׂר. בְּמַעְרְבָא מִשְּׁמֵיהּ דְּרָבִינָא אָמְרִי: מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹבֵד עֲבוֹדָה בְּקָדָשִׁים.

**William Davidson Edition - English:**
The Gemara cites several resolutions. **Rav Mari, son of Rav Kahana, said** that **the benefit gained to the hide** by skinning it whole is offset by the **detriment** caused **to the flesh.** Part of the animal’s flesh is severed from the carcass during the skinning process, thereby lowering its value. **In the West,** Eretz Yisrael, **they say in the name of Ravina** that skinning a disqualified consecrated animal from its feet is prohibited **because it appears as though** he is **performing work with sacrificial** animals, which is prohibited.


###### Bekhorot 33b:4
[Bekhorot 33b:4](https://torahapp.org/share/book/Bekhorot/r/33b:4)

רַבִּי יוֹסֵי בַּר אָבִין אוֹמֵר: גְּזֵירָה שֶׁמָּא יְגַדֵּל מֵהֶן עֲדָרִים עֲדָרִים.

**William Davidson Edition - English:**
**Rabbi Yosei bar Avin says** that this prohibition is a rabbinic **decree, lest one** retain the disqualified consecrated animals in his possession while waiting for a consumer to purchase the hides, and in the meantime **raise many herds** of disqualified animals **from them.** In such a case, he might shear or work the animals in a prohibited manner.


###### Bekhorot 33b:5
[Bekhorot 33b:5](https://torahapp.org/share/book/Bekhorot/r/33b:5)

**מַתְנִי׳** בְּכוֹר שֶׁאֲחָזוֹ דָּם, אֲפִילּוּ מֵת — אֵין מַקִּיזִין לוֹ דָּם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בּוֹ מוּם, וְאִם עָשָׂה בּוֹ מוּם — הֲרֵי זֶה לֹא יִשְׁחַט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר: יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בּוֹ מוּם.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a firstborn** animal **that was congested with** excess **blood, even** if the animal will **die** if one does not let the excess blood, **one may not let its blood,** as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is **the statement of Rabbi Yehuda. And the Rabbis say: One may let** the blood **provided that he will not cause a blemish** while doing so, **and if he caused a blemish, the animal may not be slaughtered on** account of **that** blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. **Rabbi Shimon says: One may let** the blood **even if he** thereby **causes a blemish** in the animal.


###### Bekhorot 33b:6
[Bekhorot 33b:6](https://torahapp.org/share/book/Bekhorot/r/33b:6)

**גְּמָ׳** תָּנוּ רַבָּנַן: בְּכוֹר שֶׁאֲחָזוֹ דָּם — מַקִּיזִין לוֹ אֶת הַדָּם בִּמְקוֹם שֶׁאֵין עוֹשִׂים בּוֹ מוּם, וְאֵין מַקִּיזִין לוֹ אֶת הַדָּם בִּמְקוֹם שֶׁעוֹשִׂין בּוֹ מוּם, דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: With regard to **a firstborn** animal **that was congested with** excess **blood,** and which can be healed only through bloodletting, **one may let** the animal’s **blood** by cutting it **in a place where** the incision **does not cause** a permanent **blemish. But one may not let** the animal’s **blood** by cutting it **in a place where** the incision **causes** a permanent **blemish,** as it is prohibited to intentionally cause a blemish in a firstborn animal; this is **the statement of Rabbi Meir.**


###### Bekhorot 33b:7
[Bekhorot 33b:7](https://torahapp.org/share/book/Bekhorot/r/33b:7)

וַחֲכָמִים אוֹמְרִים: אַף בִּמְקוֹם שֶׁעוֹשֶׂה בּוֹ מוּם, וּבִלְבַד שֶׁלֹּא יִשְׁחַט עַל אוֹתוֹ הַמּוּם. רַבִּי שִׁמְעוֹן אוֹמֵר: אַף נִשְׁחָט עַל אוֹתוֹ הַמּוּם. רַבִּי יְהוּדָה אוֹמֵר: אֲפִילּוּ מֵת — אֵין מַקִּיזִין לוֹ אֶת הַדָּם.

**William Davidson Edition - English:**
**And the Rabbis say: One may even let** the animal’s blood by cutting it **in a place where** the incision **causes** a permanent **blemish, provided that he does not slaughter** the animal **on** the basis **of that blemish,** even though in general, a firstborn animal may be slaughtered once it develops any permanent blemish. **Rabbi Shimon says:** The animal **may even be slaughtered on** the basis **of that blemish. Rabbi Yehuda says: Even** if the firstborn would **die** if its blood is not let, **one may not let its blood** at all.


###### Bekhorot 33b:8
[Bekhorot 33b:8](https://torahapp.org/share/book/Bekhorot/r/33b:8)

מַתְנֵי לֵיהּ רַבִּי אֶלְעָזָר לִבְרֵיהּ, וְאָמְרִי לַהּ רַבִּי חִיָּיא לִבְרֵיהּ: כַּמַּחְלוֹקֶת כָּאן, כָּךְ מַחְלוֹקֶת בְּחָבִית שֶׁל תְּרוּמָה, דִּתְנַן: חָבִית שֶׁל תְּרוּמָה שֶׁנּוֹלַד בָּהּ סְפֵק טוּמְאָה — רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם הָיְתָה בִּמְקוֹם הַתּוּרְפָּה — יַנִּיחֶנָּה בְּמָקוֹם הַמּוּצְנָע, אִם הָיְתָה מְגוּלָּה — יְכַסֶּנָּה.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Elazar taught his son, and some say** it was **Rabbi Ḥiyya** who taught **his son:** Just **as** there is **a dispute here** in this *baraita* with regard to bloodletting, **so** there is **a dispute** in a mishna **with regard to a barrel of *teruma*. As we learned** (*Terumot* 8:8): In the case of **a barrel of *teruma*** oil **with regard to which uncertainty developed** concerning its status of **ritual impurity,** and which therefore may not be eaten, **Rabbi Eliezer says** that one must nevertheless safeguard the *teruma* from impurity. Therefore, **if** the barrel **was resting in a vulnerable location,** where it might come into contact with impurity, one **should place it in a concealed location, and if it was exposed, he should cover it.**


###### Bekhorot 33b:9
[Bekhorot 33b:9](https://torahapp.org/share/book/Bekhorot/r/33b:9)

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אִם הָיְתָה מוּנַּחַת בְּמָקוֹם הַמּוּצְנָע — יַנִּיחֶנָּה בִּמְקוֹם הַתּוּרְפָּה, אִם הָיְתָה מְכוּסָּה — יְגַלֶּנָּה. רַבָּן גַּמְלִיאֵל אוֹמֵר: לֹא יְחַדֵּשׁ בָּהּ דָּבָר.

**William Davidson Edition - English:**
**Rabbi Yehoshua says:** That is not necessary. Rather, **if it was placed in a concealed location,** one **may place it in a vulnerable location. If it was covered he may expose it,** as he need no longer safeguard this *teruma* from impurity. **Rabban Gamliel says:** One **should do nothing new with it,** i.e., he should leave the barrel as it is.


###### Bekhorot 33b:10
[Bekhorot 33b:10](https://torahapp.org/share/book/Bekhorot/r/33b:10)

רַבִּי מֵאִיר כְּרַבִּי אֱלִיעֶזֶר, וְרַבָּנַן כְּרַבִּי יְהוֹשֻׁעַ, וְרַבִּי יְהוּדָה כְּרַבָּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
The Gemara clarifies: **Rabbi Meir,** who deems it permitted to let the firstborn offering’s blood provided that one does not cause a blemish, holds **in accordance with** the opinion of **Rabbi Eliezer,** who deems it prohibited to place the barrel in an exposed location lest it become ritually impure, which is equivalent to a blemish. **And the Rabbis,** who deem bloodletting permitted even if it will cause a blemish, hold **in accordance with** the opinion of **Rabbi Yehoshua,** who rules that the contents of the barrel may be exposed to ritual impurity. **And Rabbi Yehuda,** who says that bloodletting is not permitted under any circumstance, holds **in accordance with** the opinion of **Rabban Gamliel,** who rules that the barrel should be left as is and not be handled at all.


###### Bekhorot 33b:11
[Bekhorot 33b:11](https://torahapp.org/share/book/Bekhorot/r/33b:11)

מִמַּאי? דִּלְמָא עַד כָּאן לָא קָאָמַר רַבִּי מֵאִיר הָתָם, דְּקָא עָבֵיד בְּיָדַיִם, אֲבָל הָכָא דִּגְרָמָא — כְּרַבִּי יְהוֹשֻׁעַ סְבִירָא לֵיהּ!

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **From where** can one prove that these comparisons are accurate? **Perhaps Rabbi Meir states** his opinion, that one may not let blood in a place that will cause a blemish, **only there, as** the individual is **causing** the blemish **by** direct **action. But here,** in the case of the barrel, **where** the ritual impurity results **from an indirect** action, perhaps **he holds in accordance with** the opinion of **Rabbi Yehoshua.**


###### Bekhorot 33b:12
[Bekhorot 33b:12](https://torahapp.org/share/book/Bekhorot/r/33b:12)

וְעַד כָּאן לָא קָאָמַר רַבִּי אֱלִיעֶזֶר הָתָם, אֶלָּא שֶׁמָּא יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה, אֲבָל הָכָא, דְּאִי שָׁבֵיק לֵיהּ מָיֵית — כְּרַבָּנַן סְבִירָא לֵיהּ!

**William Davidson Edition - English:**
**And** furthermore, perhaps **Rabbi Eliezer states** his opinion that the barrel should be protected **only here,** because **perhaps Elijah will come and deem it ritually pure. But there,** with regard to the firstborn offering, **where if one leaves** the animal **it will** certainly **die,** perhaps **he holds in accordance with the** opinion of **the Rabbis,** that bloodletting is permitted in order to prevent the animal’s death.


###### Bekhorot 33b:13
[Bekhorot 33b:13](https://torahapp.org/share/book/Bekhorot/r/33b:13)

וְעַד כָּאן לָא קָאָמְרִי רַבָּנַן הָכָא, דְּאִי שָׁבֵיק לֵיהּ מָיֵית, אֲבָל הָתָם — שֶׁמָּא יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה, כְּרַבִּי אֱלִיעֶזֶר סְבִירָא לְהוּ! וְעַד כָּאן לָא קָאָמַר רַבִּי יְהוּדָה הָכָא, דְּקָא עָבֵיד בְּיָדַיִם, אֲבָל הָתָם דִּגְרָמָא — כְּרַבִּי יְהוֹשֻׁעַ סְבִירָא לֵיהּ!

**William Davidson Edition - English:**
**And** likewise, **perhaps the Rabbis state** their opinion **only here,** with regard to the firstborn offering, **as if one leaves it,** the animal **will** certainly **die. But there,** in the case of the barrel of *teruma*, perhaps they accept the claim that one must safeguard the *teruma*, because **perhaps Elijah will come and deem it ritually pure,** which would mean that **they hold in accordance with** the opinion of **Rabbi Eliezer.** It can also be suggested that **Rabbi Yehuda states** his opinion, that bloodletting is prohibited in all circumstances, **only here,** with regard to the firstborn offering, **as** the individual is **causing** the blemish **by** direct **action. But there,** in the case of the barrel, **where** the ritual impurity results from an **indirect** action, perhaps **he holds in accordance with** the opinion of **Rabbi Yehoshua.**


###### Bekhorot 33b:14
[Bekhorot 33b:14](https://torahapp.org/share/book/Bekhorot/r/33b:14)

וְעַד כָּאן לָא קָאָמַר רַבָּן גַּמְלִיאֵל הָתָם, דְּשֶׁמָּא יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה, אֲבָל הָכָא, דְּאִי שָׁבֵיק לֵיהּ מָיֵית, כְּרַבָּנַן סְבִירָא לֵיהּ!

**William Davidson Edition - English:**
**And** perhaps **Rabban Gamliel states** his opinion, that the barrel should not be moved at all, **only there,** because **perhaps Elijah will come and deem it ritually pure. But here,** with regard to the firstborn offering, **where if one leaves it, it will** certainly **die,** it is possible that **he holds in accordance with** the opinion of **the Rabbis.**


###### Bekhorot 33b:15
[Bekhorot 33b:15](https://torahapp.org/share/book/Bekhorot/r/33b:15)

וְעוֹד, הָכָא בִּקְרָאֵי פְּלִיגִי וְהָכָא בִּקְרָאֵי פְּלִיגִי, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הַכֹּל מוֹדִים בִּמְחַמֵּץ אַחַר מְחַמֵּץ שֶׁהוּא חַיָּיב, דִּכְתִיב ״לֹא תֵאָפֶה חָמֵץ״ וְ״לֹא תֵעָשֶׂה״.

**William Davidson Edition - English:**
**And furthermore,** one cannot draw parallels between the opinions of the two sources, as **here** the *tanna’im* **disagree with regard to** the exposition of certain **verses, and there they disagree with regard to** the exposition of certain other **verses. As Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: All** of the Sages who disagree as to whether one may let the blood of the firstborn animal **concede that one who leavens** a meal offering **after** another had already **leavened** it is **liable** to receive lashes for the additional leavening, **as it is written: “It shall not be baked with leaven”** (Leviticus 6:10), **and** it is also stated: “No meal offering that you sacrifice to God **shall be made** with leaven” (Leviticus 2:11). This indicates that one is liable for every act of leavening performed on a meal offering.


###### Bekhorot 33b:16
[Bekhorot 33b:16](https://torahapp.org/share/book/Bekhorot/r/33b:16)

בִּמְסָרֵס אַחֵר מְסָרֵס שֶׁהוּא חַיָּיב, דִּכְתִיב: ״וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת״, אִם עַל כּוֹרֵת חַיָּיב, עַל נוֹתֵק לֹא כׇּל שֶׁכֵּן? אֶלָּא לְהָבִיא נוֹתֵק אַחַר כּוֹרֵת, שֶׁהוּא חַיָּיב.

**William Davidson Edition - English:**
Similarly, everyone agrees **that one who castrates** an animal **after one who has** already **castrated** it **is liable, as it is written: “Those whose testicles are bruised or crushed or detached or cut** shall not be offered to the Lord, and you shall not do this in your land” (Leviticus 22:24). **If one is liable** when the seminal vesicles **are cut,** then when the testicles **are detached** altogether, is he **not all the more so** liable? **Rather,** this verse serves to **include** one who **detaches** the testicles **after** one who **cuts** the seminal vesicles, to indicate **that he is liable.** Apparently, one is liable for castrating an animal that is already sterilized.


###### Bekhorot 33b:17
[Bekhorot 33b:17](https://torahapp.org/share/book/Bekhorot/r/33b:17)

לֹא נֶחְלְקוּ אֶלָּא בְּמֵטִיל מוּם בְּבַעַל מוּם, דְּרַבִּי מֵאִיר סָבַר: ״כׇּל מוּם לֹא יִהְיֶה בּוֹ״, וְרַבָּנַן סָבְרִי: ״תָּמִים יִהְיֶה לְרָצוֹן״.

**William Davidson Edition - English:**
These Sages **disagree only with regard to one who causes a blemish in** an already **blemished** animal, such as one whose blood circulation is constricted. **As Rabbi Meir maintains** that as the verse states: “It shall be perfect to be accepted; **there shall be no blemish in it”** (Leviticus 22:21), this categorical statement includes even the causing of a blemish in an offering that is already blemished. **And the Rabbis maintain** that the phrase **“It shall be perfect to be accepted”** indicates that the prohibition against causing a blemish applies only to an animal that is currently perfect, i.e., unblemished, and can therefore be accepted, i.e., it is fit to be sacrificed upon the altar. If the animal is already blemished, there is no prohibition against causing an additional blemish in it.


###### Bekhorot 33b:18
[Bekhorot 33b:18](https://torahapp.org/share/book/Bekhorot/r/33b:18)

וְרַבִּי מֵאִיר, הַאי ״תָּמִים יִהְיֶה לְרָצוֹן״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְמַעוֹטֵי בַּעַל מוּם מֵעִיקָּרוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Meir, what does he do with this** verse: **“It shall be perfect to be accepted”?** The Gemara answers: **That** verse serves **to exclude** only an animal that was **blemished from the outset,** i.e., an animal that was born with a blemish. In such a case, there is no prohibition against causing an additional blemish in it. But if the animal was initially unblemished and later developed a blemish, it is prohibited to cause another blemish in it.


###### Bekhorot 33b:19
[Bekhorot 33b:19](https://torahapp.org/share/book/Bekhorot/r/33b:19)

בַּעַל מוּם מֵעִיקָּרוֹ — פְּשִׁיטָא, דִּיקְלָא בְּעָלְמָא הוּא!

**William Davidson Edition - English:**
The Gemara rejects this suggestion: There is no need to exclude an animal that was **blemished from the outset,** as **it is merely like a palm tree,** i.e., it can never attain the status of an animal consecrated as an offering. Therefore, it is obvious that the prohibition against causing a blemish does not apply to this animal.


###### Bekhorot 33b:20
[Bekhorot 33b:20](https://torahapp.org/share/book/Bekhorot/r/33b:20)

אֶלָּא לְמַעוֹטֵי פְּסוּלֵי הַמּוּקְדָּשִׁין לְאַחַר פִּדְיוֹנָן, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וַאֲסִירִי בְּגִיזָּה וַעֲבוֹדָה — בְּמוּמִין נָמֵי לִיתַּסְרוּ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rather,** Rabbi Meir maintains that the phrase “It shall be perfect to be accepted” serves **to exclude disqualified consecrated** animals, to teach that **after their redemption,** when they become non-sacred, the prohibition against causing a blemish does not apply to them any longer. This exclusion is necessary, as it might **enter your mind to say** that **since** even after they have been redeemed and are non-sacred, just as it is **prohibited** to **shear** these animals **or** use them for **labor,** perhaps **let** it **also be prohibited** to cause **a blemish upon them.** Consequently, this verse **teaches us** that there is no prohibition against causing a blemish in these animals.


###### Bekhorot 33b:21
[Bekhorot 33b:21](https://torahapp.org/share/book/Bekhorot/r/33b:21)

וְרַבָּנַן נָמֵי, הָכְתִיב ״כׇּל מוּם לֹא יִהְיֶה בּוֹ״! לִגְרָמָא הוּא דְּאָתֵי, דְּתַנְיָא: ״מוּם לֹא יִהְיֶה בּוֹ״ — אֵין לִי

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis as well,** who derive their opinion from the verse: “It shall be perfect to be accepted,” **isn’t it written: “There shall not be any blemish in it,”** which indicates an expansion of the prohibition against causing a blemish upon an offering? The Gemara answers: **That** verse **comes** to teach **that** the prohibition against causing a blemish extends also to a blemish caused as the result of **an indirect** action. **As it is taught** in a *baraita*: The verse states: **“There shall not be** any **blemish in it”** (Leviticus 22:21); from here **I have** derived