## Bekhorot Daf 6b

###### Bekhorot 6b:1
[Bekhorot 6b:1](https://torahapp.org/share/book/Bekhorot/r/6b:1)

הָכִי קָאָמַר: דָּבָר הַבָּא מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה לָא תֵּיכוּל, תַּלְמוּד לוֹמַר: ״גָּמָל... טָמֵא הוּא״ — הוּא טָמֵא, וְאֵין טָמֵא הַנּוֹלָד מִן הַטָּהוֹר טָמֵא אֶלָּא טָהוֹר.

**William Davidson Edition - English:**
**This** is what it **is saying: You shall not eat a being that comes from** one of those animals that **chew their cud and have split hooves** if it itself does not have the signs of being kosher. To counter this, the continuation of **the verse states: “The camel…is impure** for you” (Leviticus 11:4). This indicates that a camel itself **is non-kosher, but a non-kosher** animal **that is born from a kosher** animal **is not non-kosher; rather,** it is **kosher.**


###### Bekhorot 6b:2
[Bekhorot 6b:2](https://torahapp.org/share/book/Bekhorot/r/6b:2)

רַבִּי שִׁמְעוֹן אוֹמֵר: ״גָּמָל״ ״גָּמָל״ שְׁנֵי פְּעָמִים, אֶחָד גָּמָל הַנּוֹלָד מִן הַגְּמַלָּה, וְאֶחָד גָּמָל הַנּוֹלָד מִן הַפָּרָה.

**William Davidson Edition - English:**
**Rabbi Shimon says** it is stated: **“Camel”** (Leviticus 11:4), **“camel”** (Deuteronomy 14:7), teaching the term **two times** with regard to the prohibition of consumption. This teaches that **both a camel that is born from a camel and a camel that is born from a cow** are non-kosher. According to Rabbi Shimon, a non-kosher animal born to a kosher animal is forbidden for consumption, in contrast to the ruling in the mishna.


###### Bekhorot 6b:3
[Bekhorot 6b:3](https://torahapp.org/share/book/Bekhorot/r/6b:3)

וְרַבָּנַן, הַאי ״גָּמָל״ ״גָּמָל״ מַאי עָבְדִי לֵיהּ? חַד לֶאֱסוֹר עַצְמוֹ, וְחַד לֶאֱסוֹר חֲלָבוֹ. וְרַבִּי שִׁמְעוֹן, לֶאֱסוֹר חֲלָבוֹ מְנָא לֵיהּ? נָפְקָא לֵיהּ מֵ״אֶת הַגָּמָל״. וְרַבָּנַן, ״אֶתִּים״ לָא דָּרְשִׁי.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the Rabbis** in the *baraita*, who disagree with Rabbi Shimon, **what do they do with this** repetition of **“camel,” “camel”?** The Gemara answers that **one** of the verses is written **to prohibit** the camel **itself and one** is written **to prohibit** the female camel’s **milk.** The Gemara asks: **And** as for **Rabbi Shimon, from where does he** derive that a camel’s **milk is forbidden?** The Gemara answers: **He derives it from** the phrase **“the camel [*et hagamal*].”** The verse could have stated just the term “*hagamal*.” The addition of the word “*et*” teaches that the prohibition applies also to its milk. **And the Rabbis do not interpret instances of “*et*”** as a means to derive new *halakhot*; they consider it to be an ordinary part of the sentence structure and not a source for exegetical exposition.


###### Bekhorot 6b:4
[Bekhorot 6b:4](https://torahapp.org/share/book/Bekhorot/r/6b:4)

כִּדְתַנְיָא: שִׁמְעוֹן הָעַמְסוֹנִי הָיָה דּוֹרֵשׁ כׇּל ״אֵת״ וָ״אֵת״ שֶׁבַּתּוֹרָה, כֵּיוָן שֶׁהִגִּיעַ לְ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא״ פֵּירַשׁ. אָמְרוּ לוֹ תַּלְמִידָיו: רַבִּי, כׇּל ״אֶתִּין״ שֶׁדָּרַשְׁתָּ מָה תְּהֵא עֲלֵיהֶם? אָמַר לָהֶם: כְּשֵׁם שֶׁקִּבׇּלְתִּי שָׂכָר עַל הַדְּרִישָׁה, כָּךְ אֲנִי מְקַבֵּל שָׂכָר עַל הַפְּרִישָׁה.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **Shimon HaAmasoni would interpret each and every** occurrence of the word **“*et*” in the Torah,** deriving additional *halakhot* with regard to the particular subject matter. **Once he reached** the verse: **“You shall fear the Lord your God”** (Deuteronomy 6:13), which is written with the added word “*et*,” **he withdrew** from this method of exposition, as whose fear could be an extension of the fear of God? **His students said to him: Our teacher, what will be with all** the occurrences of **“***et***” that you interpreted** until now? Shimon HaAmasoni **said to them: Just as I received reward for the exposition, so I receive reward for** my **withdrawal** from using this method of exposition.


###### Bekhorot 6b:5
[Bekhorot 6b:5](https://torahapp.org/share/book/Bekhorot/r/6b:5)

עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִימֵּד: ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא״ — לְרַבּוֹת תַּלְמִידֵי חֲכָמִים.

**William Davidson Edition - English:**
The word “*et*” in this verse was not explained **until Rabbi Akiva came and taught: “You shall fear the Lord your God”;** the word “*et*” in the verse serves **to include Torah scholars,** i.e., that one is commanded to fear them just as one fears God. In any event, Shimon HaAmasoni no longer derived additional *halakhot* from “*et*.” The Rabbis follow the conclusion of Shimon HaAmasoni that “*et*” is not expounded.


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

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: אֶלָּא מֵעַתָּה, טַעְמָא דְרַבָּנַן מִ״גָּמָל״ ״גָּמָל״, וְרַבִּי שִׁמְעוֹן מֵ״אֶת הַגָּמָל״, הָא לָאו הָכִי הֲוָה אָמֵינָא חָלָב דִּבְהֵמָה טְמֵאָה שְׁרֵי?

**William Davidson Edition - English:**
**Rav Aḥa, son of Rava, said to Rav Ashi: If that is so,** that **the reason of the Rabbis** for the *halakha* that a camel’s milk is forbidden is that it is derived **from** the words **“camel,” “camel,”** written twice, **and Rabbi Shimon** derives it **from “the camel [*et hagamal*],”** then could it be reasoned **that** if **not** for **this** derivation **I would say** that **milk of a non-kosher animal is permitted?**


###### Bekhorot 6b:7
[Bekhorot 6b:7](https://torahapp.org/share/book/Bekhorot/r/6b:7)

מַאי שְׁנָא מֵהָא דְּתַנְיָא: ״הַטְּמֵאִים״ — לֶאֱסוֹר צִירָן, וְרוֹטְבָן, וְקֵיפֶה שֶׁלָּהֶן?

**William Davidson Edition - English:**
In **what** way **is** this case **different from that which is taught** in a *baraita*: The Torah states with regard to the prohibition against eating creeping animals: “These are they **that are impure [*hateme’im*]** to you among all the creeping animals” (Leviticus 11:31). The Sages interpret the letter *heh* in the term “that are impure [*hateme’im*]” **to prohibit their juice** that oozes from their body **and their gravy** that is produced when they are cooked, **and sediments** of **their** flesh that congeal at the bottom of the dish when cooked. Evidently, any liquid that emerges from a non-kosher animal is forbidden.


###### Bekhorot 6b:8
[Bekhorot 6b:8](https://torahapp.org/share/book/Bekhorot/r/6b:8)

אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל דִּבְהֵמָה טְהוֹרָה נָמֵי חִידּוּשׁ הוּא, דְּאָמַר מַר: דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, וְכֵיוָן דְּחִידּוּשׁ הוּא — בִּבְהֵמָה טְמֵאָה נָמֵי לִישְׁתְּרֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
Rav Ashi responded: The additional exposition to derive that camel’s milk is forbidden **was necessary,** because it might **enter your mind to say** it may be permitted, **since** the permissibility of consumption of the milk **of a kosher animal is also a novelty.** The milk originates from the blood, which is forbidden for consumption, **as the Master said** that the reason a nursing woman does not experience menstruation is because **the blood is spoiled and becomes milk. Since it is a novelty** that the Torah permits milk despite its origins, it might enter your mind to say that **with regard to a non-kosher animal it should also be permitted.** Therefore, the verse **teaches us** that it is forbidden.


###### Bekhorot 6b:9
[Bekhorot 6b:9](https://torahapp.org/share/book/Bekhorot/r/6b:9)

הָנִיחָא לְמַאן דְּאָמַר דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, אֶלָּא לְמַאן דְּאָמַר אֵיבָרֶיהָ מִתְפָּרְקִין הֵימֶנָּה וְאֵין נַפְשָׁהּ חוֹזֶרֶת עָלֶיהָ עַד עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara challenges: **This works out well according to the one who says** that a nursing woman does not menstruate because **the blood is spoiled and becomes milk. But according to the one who says** that the milk does not originate from blood, but rather the reason she does not menstruate is because **her limbs become disjointed and her soul,** i.e., her health, **does not return to her until twenty-four months** later, **what is there to say?** Why does the Torah employ a verse to render forbidden the milk of a non-kosher animal?


###### Bekhorot 6b:10
[Bekhorot 6b:10](https://torahapp.org/share/book/Bekhorot/r/6b:10)

אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְלֵיכָּא מִידֵּי דְּאָתֵי מֵחַי וְשַׁרְיֵיהּ רַחֲמָנָא, וְהַאי חָלָב כִּי אֵבֶר מִן הַחַי הוּא, וּשְׁרֵי, וְהִילְכָּךְ אֲפִילּוּ בִּבְהֵמָה טְמֵאָה לִישְׁתְּרֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: It **was necessary,** because it might **enter your mind to say** it may be permitted; **since** generally speaking **there is nothing that comes from a living** animal **that the Merciful One permits, and** yet **this milk** of a kosher animal **is similar to a limb** severed **from the living and is** nevertheless **permitted,** the permissibility of milk is a novelty of the Torah. **And consequently** it might enter your mind to say that **even** the milk **of a non-kosher animalshould be permitted** in line with that novelty. Therefore, the verse **teaches us** that it is forbidden.


###### Bekhorot 6b:11
[Bekhorot 6b:11](https://torahapp.org/share/book/Bekhorot/r/6b:11)

וְחָלָב דִּבְהֵמָה טְהוֹרָה מְנָלַן דִּשְׁרֵי? אִילֵימָא מִדַּאֲסַר רַחֲמָנָא ״בָּשָׂר בְּחָלָב״, הָא לְחוּדֵיהּ שְׁרֵי, וְאֵימָא: חָלָב לְחוּדֵיהּ אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, בָּשָׂר בְּחָלָב — בַּהֲנָאָה נָמֵי אָסוּר!

**William Davidson Edition - English:**
§ The Gemara asks: **And from where do we** derive **that the milk of a kosher animal is** in fact **permitted? If we say** that it is derived **from** the fact **that the Merciful One prohibits** eating **meat** that was cooked **in milk,** indicating **that** milk **by itself is permitted,** one can reject this proof **and say** that **milk alone is forbidden** only **for consumption but permitted with regard to** deriving **benefit** from it. By contrast, **meat** that was cooked **in milk is forbidden with regard to** deriving **benefit** from it **as well.**


###### Bekhorot 6b:12
[Bekhorot 6b:12](https://torahapp.org/share/book/Bekhorot/r/6b:12)

וּלְרַבִּי שִׁמְעוֹן, דְּשָׁרֵי בַּהֲנָאָה, מַשְׁכַּחַתְּ לַהּ לְמִילְקֵי עַל בִּישּׁוּלֵיהּ!

**William Davidson Edition - English:**
**And according to Rabbi Shimon, who deems** meat that was cooked in milk **permitted with regard to** deriving **benefit** from it, **you find** a reason for the Torah to mention the prohibition of meat and milk together, even if milk alone is forbidden as well, and that is in order to render one liable **to receive lashes for cooking them** together, which would not apply to cooking milk alone.


###### Bekhorot 6b:13
[Bekhorot 6b:13](https://torahapp.org/share/book/Bekhorot/r/6b:13)

אֶלָּא מִדְּגַלִּי רַחֲמָנָא דְּבִפְסוּלֵי הַמּוּקְדָּשִׁין, ״תִּזְבַּח״ — וְלֹא גִּיזָּה, ״בָּשָׂר״ — וְלֹא חָלָב, הָא דְּחוּלִּין שְׁרֵי.

**William Davidson Edition - English:**
**Rather,** one can prove that milk is permitted for consumption **since the Merciful One revealed that with regard to disqualified consecrated** animals that were redeemed: “You may slaughter and eat meat” **(Deuteronomy 12:15).** This verse is interpreted in the following manner: **“You may slaughter,” but** you may **not** use its wool from **shearing.** You may eat its **“meat,” but** you may **not** consume its **milk.** It can be inferred from here that milk **of non-sacred** kosher animals is **permitted.**


###### Bekhorot 6b:14
[Bekhorot 6b:14](https://torahapp.org/share/book/Bekhorot/r/6b:14)

וְאֵימָא: דְּחוּלִּין אָסוּר בַּאֲכִילָה וּשְׁרֵי בַּהֲנָאָה, דְּקָדָשִׁים בַּהֲנָאָה נָמֵי אָסוּר!

**William Davidson Edition - English:**
The Gemara rejects this proof: **But** one could **say** the distinction between non-sacred milk and milk from sacrificial animals is not with regard to the permissibility of consumption. Rather, milk **of non-sacred** animals **is forbidden for consumption but is permitted with regard to** deriving **benefit** from it, but the milk **of sacrificial** animals is **forbidden with regard to** deriving **benefit as well.**


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

אֶלָּא, מִדִּכְתִיב: ״וְדֵי חֲלֵב עִזִּים לְלַחְמְךָ לְלֶחֶם בֵּיתֶךָ וְחַיִּים לְנַעֲרוֹתֶיךָ״.

**William Davidson Edition - English:**
**Rather,** proof may be brought that milk is permitted **from** the fact **that it is written: “And there will be goats’ milk enough for your food, for the food of your household, and maintenance for your maidens”** (Proverbs 27:27). According to the verse, goats’ milk serves as food, and therefore must be kosher.


###### Bekhorot 6b:16
[Bekhorot 6b:16](https://torahapp.org/share/book/Bekhorot/r/6b:16)

וְדִילְמָא לִסְחוֹרָה? אֶלָּא מִדִּכְתִיב ״וְאֵת עֲשֶׂרֶת חֲרִיצֵי הֶחָלָב״.

**William Davidson Edition - English:**
The Gemara rejects the proof: **But perhaps** the verse is referring **to** selling the milk as **merchandise** and using the money to buy food, and not to consuming the milk itself. **Rather,** proof may be brought **from** the fact **that it is written** with regard to Jesse’s instructions to his son David upon sending him with provisions for his brothers, who were at war against the Philistines: **“And these ten cheeses** you shall bring to the captain of their thousand” (I Samuel 17:18), which indicates they ate dairy products.


###### Bekhorot 6b:17
[Bekhorot 6b:17](https://torahapp.org/share/book/Bekhorot/r/6b:17)

וְדִלְמָא לִסְחוֹרָה? אַטּוּ דַּרְכָּהּ שֶׁל מִלְחָמָה לִסְחוֹרָה?!

**William Davidson Edition - English:**
The Gemara rejects this proof as well: **But perhaps** this verse too means the captain can sell the cheese **as merchandise.** The Gemara responds: **Is that to say** that it is **the norm during war to** engage in **commerce?** Clearly the cheese was meant for consumption, which proves it is permitted to eat dairy products.


###### Bekhorot 6b:18
[Bekhorot 6b:18](https://torahapp.org/share/book/Bekhorot/r/6b:18)

וְאִיבָּעֵית אֵימָא מֵהָכָא: ״אֶרֶץ זָבַת חָלָב וּדְבָשׁ״, וְאִי לָא דִּשְׁרֵי, מִשְׁתַּבַּח לַן קְרָא בְּמִידֵּי דְּלָא חֲזֵי? וְאִיבָּעֵית אֵימָא מֵהָכָא: ״לְכוּ שִׁבְרוּ וֶאֱכֹלוּ, וּלְכוּ שִׁבְרוּ בְּלֹא כֶסֶף וּבְלֹא מְחִיר יַיִן וְחָלָב״.

**William Davidson Edition - English:**
**And if you wish, say** instead that proof may be brought **from here:** The Torah praises Eretz Yisrael as: **“A land flowing with milk and honey”** (Exodus 3:17), **and if** milk **was not permitted, would the verse praise** the land **to us with an item that is not suitable** for consumption? **And if you wish, say** instead a proof **from here: “Come, buy, and eat; and come, buy wine and milk without money and without price”** (Isaiah 55:1).


###### Bekhorot 6b:19
[Bekhorot 6b:19](https://torahapp.org/share/book/Bekhorot/r/6b:19)

אֶלָּא מֵעַתָּה, ״שָׁפָן״ ״שָׁפָן״, ״אַרְנֶבֶת״ ״אַרְנֶבֶת״, ״חֲזִיר״ ״חֲזִיר״, לְהָנֵי הוּא דְּאָתוּ?

**William Davidson Edition - English:**
§ The Gemara returns to the dispute between Rabbi Shimon and the Rabbis, who interpret the repetition of the word “camel” as indicating the prohibitions against eating a camel born from a cow and consuming its milk, respectively, and asks: **But if that is so,** that the repetition indicates these *halakhot*, then with regard to the words: **“Hare,” “hare,” “rock badger,” “rock badger,” “swine,” “swine”** (see Leviticus 11:5–7; Deuteronomy 14:7–8), which are all mentioned twice as being forbidden, **do** these words **come to** teach **these** *halakhot* as well?


###### Bekhorot 6b:20
[Bekhorot 6b:20](https://torahapp.org/share/book/Bekhorot/r/6b:20)

אֶלָּא לְכִדְתַנְיָא: לָמָּה נִשְׁנוּ בַּבְּהֵמָה — מִפְּנֵי ״הַשְּׁסוּעָה״, וּבָעוֹפוֹת — מִפְּנֵי ״הָרָאָה״.

**William Davidson Edition - English:**
The Gemara explains: They are necessary **only for that which is taught** in a *baraita*: **Why were** all of the non-kosher animals and birds **repeated** in Deuteronomy (14:7–20), after having been mentioned already in Leviticus (11:10–20)? **With regard to the animals,** it is **because of the *shesua*** (see Deuteronomy 14:7), an animal with two backs and two spines, which is not mentioned in Leviticus, **and with regard to the birds,** it is **because of the *ra’a*** (see Deuteronomy 14:13).


###### Bekhorot 6b:21
[Bekhorot 6b:21](https://torahapp.org/share/book/Bekhorot/r/6b:21)

״גָּמָל״ ״גָּמָל״ נָמֵי לְהָכִי הוּא דַּאֲתָא! כֹּל הֵיכָא דְּאִיכָּא לְמִידְרָשׁ דָּרְשִׁינַן.

**William Davidson Edition - English:**
The Gemara challenges: If so, then the double reference of **“camel,” “camel,” also comes for this** purpose of teaching about the *shesua*, and not to teach a separate *halakha* about the camel. The Gemara explains: Nevertheless, **anywhere that it is** possible **to interpret** the verse as teaching an additional *halakha*, **we interpret** it in that manner. Only where there is no possibility of such an interpretation is the concept of repeating the passage merely to introduce one additional detail invoked.


###### Bekhorot 6b:22
[Bekhorot 6b:22](https://torahapp.org/share/book/Bekhorot/r/6b:22)

תָּנוּ רַבָּנַן: רָחֵל שֶׁיָּלְדָה מִין עֵז, וְעֵז שֶׁיָּלְדָה מִין רָחֵל — פְּטוּרָה מִן הַבְּכוֹרָה, וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִים — חַיֶּיבֶת. רַבִּי שִׁמְעוֹן אוֹמֵר: עַד שֶׁיְּהֵא רֹאשׁוֹ וְרוּבּוֹ דּוֹמֶה לְאִמּוֹ.

**William Davidson Edition - English:**
§ The Gemara discusses an additional source that cites the opinion of Rabbi Shimon: **The Sages taught** in a *baraita* that in the case of **a ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts,** in each case the mother **is exempt from** its offspring being counted **a firstborn. And if it has some of the characteristics** of its mother, the mother **is obligated,** i.e., subject to accounting its offspring a firstborn. **Rabbi Shimon says:** The offspring does not have firstborn status **unless its head and the majority of** its body **are similar to** the appearance of **its mother.**


###### Bekhorot 6b:23
[Bekhorot 6b:23](https://torahapp.org/share/book/Bekhorot/r/6b:23)

אִיבַּעְיָא לְהוּ: לַאֲכִילָה, מִי בָּעֵי רַבִּי שִׁמְעוֹן רֹאשׁוֹ וְרוּבּוֹ, אוֹ לָא?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **With regard to** the permissibility of **eating** a non-kosher animal that was born to a kosher animal, **does Rabbi Shimon require its head and most of** its body to resemble its mother, **or not,** and possessing some of the characteristics of its mother suffices?


###### Bekhorot 6b:24
[Bekhorot 6b:24](https://torahapp.org/share/book/Bekhorot/r/6b:24)

לְעִנְיַן בְּכוֹרָה, כְּתִיב: ״אַךְ בְּכוֹר שׁוֹר״, עַד שֶׁיְּהֵא הוּא שׁוֹר וּבְכוֹרוֹ שׁוֹר. אֲבָל לַאֲכִילָה, גָּמָל הוּא דְּאָמַר רַחֲמָנָא דַּאֲסִיר, הָא

**William Davidson Edition - English:**
The Gemara explains: **With regard to** the *halakha* of **firstborn** status, **it is written: “But the firstborn of an ox”** (Numbers 18:17), which indicates that it does not have firstborn status **unless it is an ox and its firstborn is an ox.** If its head and most of its body do not resemble an ox, it does not have firstborn status according to Rabbi Shimon. **But with regard to consumption,** where Rabbi Shimon holds a camel born to a kosher animal is forbidden, perhaps it **is** only an ordinary-looking **camel that the Merciful One states is forbidden, but** if