## Makkot Daf 17b

###### Makkot 17b:1
[Makkot 17b:1](https://torahapp.org/share/book/Makkot/r/17b:1)

אֶלָּא לָאוֹכֵל מִן הָעוֹלָה לְאַחַר זְרִיקָה, אֲפִילּוּ בִּפְנִים, שֶׁהוּא לוֹקֶה.

**William Davidson Edition - English:**
to teach **only with regard to one who partakes** of the flesh **of a burnt-offering after** the **sprinkling, even inside** the courtyard, **that he is flogged.**


###### Makkot 17b:2
[Makkot 17b:2](https://torahapp.org/share/book/Makkot/r/17b:2)

אָמַר רָבָא: דְּיָלְידָא אִימֵּיהּ כְּרַבִּי שִׁמְעוֹן – תֵּילִיד, וְאִי לָא – לָא תֵּילִיד. וְאַף עַל גַּב דְּאִית לְהוּ פִּירְכָא.

**William Davidson Edition - English:**
**Rava says** with regard to Rabbi Shimon’s statement in the *baraita*: With regard to anyone **whose mother is bearing** a child who is **like Rabbi Shimon, she should bear** that child, **and if not,** it is preferable that **she does not bear** him at all. Rava was so impressed by Rabbi Shimon’s statement that he praised him and characterized him as the model of a wise man. Rava added: **And** I say this **even though there is a refutation for** each of his conclusions. What are the refutations?


###### Makkot 17b:3
[Makkot 17b:3](https://torahapp.org/share/book/Makkot/r/17b:3)

מַאי חוּמְרָא דְּבִכּוּרִים מִמַּעֲשֵׂר – שֶׁכֵּן אֲסוּרִים לְזָרִים. אַדְּרַבָּה, מַעֲשֵׂר חָמוּר, שֶׁכֵּן אָסוּר לְאוֹנֵן.

**William Davidson Edition - English:**
**What** is the **stringency of first fruits vis-à-vis** second-**tithe** produce? It is **that** first fruits **are forbidden to non-priests,** who are permitted to eat second-tithe produce. That can be refuted; **on the contrary,** second-**tithe** produce is more **stringent** than first fruits, in **that** it is **forbidden to an acute mourner,** i.e., one whose close relative died that day, which is not the case with regard to first fruits according to the opinion of Rabbi Shimon (see *Yevamot* 73b).


###### Makkot 17b:4
[Makkot 17b:4](https://torahapp.org/share/book/Makkot/r/17b:4)

וּמַאי חוּמְרָא דְּתוֹדָה וּשְׁלָמִים מִמַּעֲשֵׂר – שֶׁכֵּן טְעוּנִין מַתַּן דָּמִים וְאֵימוּרִין לְגַבֵּי מִזְבֵּחַ. אַדְּרַבָּה, מַעֲשֵׂר חָמוּר, שֶׁכֵּן טְעוּנִין כֶּסֶף צוּרָה.

**William Davidson Edition - English:**
**And what** is the **stringency of a thanks-offering and a peace-offering vis-à-vis** second-**tithe** produce? It is **that** the thanks-offering and the peace-offering **require the placement of blood and sacrificial portions upon the altar.** That can be refuted; **on the contrary,** second-**tithe** produce is more **stringent** than the thanks-offering and the peace-offering, in **that** the redemption of second-tithe produce **requires money minted** into a coin. A disqualified thanks-offering and peace-offering, like other disqualified offerings, may be redeemed with any object of equal value.


###### Makkot 17b:5
[Makkot 17b:5](https://torahapp.org/share/book/Makkot/r/17b:5)

וּמַאי חוּמְרָא דִּבְכוֹר מִתּוֹדָה וּשְׁלָמִים – שֶׁכֵּן קְדוּשָּׁתוֹ מֵרֶחֶם. אַדְּרַבָּה: תּוֹדָה וּשְׁלָמִים חֲמוּרִים, שֶׁכֵּן טְעוּנִים סְמִיכָה, וּנְסָכִים, וּתְנוּפַת חָזֶה וָשׁוֹק.

**William Davidson Edition - English:**
**And what** is the **stringency of a firstborn** offering **vis-à-vis a thanks-offering and a peace-offering?** It is **that** the **sanctity of** the firstborn takes effect **from the womb,** while the other offerings are consecrated by their owners. That can be refuted; **on the contrary, a thanks-offering and a peace-offering are more stringent,** in **that they require placing hands** on the head of the offering before its sacrifice, **and libations, and the waving of the breast and the thigh,** which is not the case with regard to a firstborn offering.


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

וּמַאי חוּמְרָא דְּחַטָּאת וְאָשָׁם מִבְּכוֹר – שֶׁכֵּן קׇדְשֵׁי קָדָשִׁים. אַדְּרַבָּה, בְּכוֹר חָמוּר, שֶׁכֵּן קְדוּשָּׁתוֹ מֵרֶחֶם.

**William Davidson Edition - English:**
**And what** is the **stringency of a sin-offering and a guilt-offering vis-à-vis a firstborn** offering? It is **that** a sin-offering and a guilt-offering are **offerings of the most sacred order.** That can be refuted; **on the contrary, a firstborn** offering **is more stringent,** in **that its sanctity** takes effect **from the womb,** not from consecration by its owner.


###### Makkot 17b:7
[Makkot 17b:7](https://torahapp.org/share/book/Makkot/r/17b:7)

וּמַאי חוּמְרָא דְּעוֹלָה מֵחַטָּאת וְאָשָׁם – שֶׁכֵּן כָּלִיל. אַדְּרַבָּה, חַטָּאת וְאָשָׁם חֲמִירִי, שֶׁכֵּן מְכַפְּרִי.

**William Davidson Edition - English:**
**And what** is the **stringency of the burnt-offering vis-à-vis a sin-offering and a guilt-offering?** It is **that** it is burnt in its **entirety** upon the altar, and no part of it is given to the priests. That can be refuted; **on the contrary, the sin-offering and the guilt-offering are** more **stringent,** in **that they atone** for one’s sins, and a burnt-offering is brought as a gift offering.


###### Makkot 17b:8
[Makkot 17b:8](https://torahapp.org/share/book/Makkot/r/17b:8)

וְכוּלְּהוּ חֲמִירִי מֵעוֹלָה, דְּאִית בְּהוּ שְׁתֵּי אֲכִילוֹת!

**William Davidson Edition - English:**
**And all** of those matters listed in the *baraita* are more **stringent than the burnt-offering because there are two consumptions with regard to** each of these matters, as they are consumed upon the altar and consumed by their owner and the priests, whereas the burnt-offering is consumed in its entirety upon the altar.


###### Makkot 17b:9
[Makkot 17b:9](https://torahapp.org/share/book/Makkot/r/17b:9)

אֶלָּא מַאי דְּיָלְידָא אִימֵּיהּ כְּרַבִּי שִׁמְעוֹן? דִּלְמַאי דִּסְבִירָא לֵיהּ לְדִידֵיהּ, מְסָרֵס לֵיהּ לִקְרָא וְדָרֵישׁ לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what** is the meaning of this statement of praise: With regard to anyone **whose mother is bearing** a child who is **like Rabbi Shimon,** she should bear that child, and if not, it is preferable if she does not bear him at all? Ultimately, all of his derivations can be refuted. The Gemara answers: The praise is based on the fact **that** in order **to** arrive at **what he himself holds, he transposes the verse and interprets it.** Rabbi Shimon does not interpret the verse from beginning to end; rather, he begins with the final case of first fruits, in order to arrive at the desired conclusion. Rava was impressed with Rabbi Shimon’s interpretation.


###### Makkot 17b:10
[Makkot 17b:10](https://torahapp.org/share/book/Makkot/r/17b:10)

וְכִי מַזְהִירִין מִן הַדִּין? הָא אֲפִילּוּ לְמַאן דְּאָמַר עוֹנְשִׁין מִן הַדִּין, אֵין מַזְהִירִין מִן הַדִּין! אִיסּוּרָא בְּעָלְמָא.

**William Davidson Edition - English:**
The Gemara asks with regard to Rabbi Shimon, who derived prohibitions not written in the Torah by means of *a fortiori* inferences: **And does one** derive **a prohibition from** an *a fortiori* **inference? But even according to the one who says** that if there is a prohibition written explicitly in the Torah, **one administers punishment** based **on** an *a fortiori* **inference, one does not** derive **a prohibition from** an *a fortiori* **inference.** The Gemara answers: Rabbi Shimon does not derive prohibitions for which one is flogged from those inferences; rather, he derives **a mere prohibition.**


###### Makkot 17b:11
[Makkot 17b:11](https://torahapp.org/share/book/Makkot/r/17b:11)

וְהָאָמַר רָבָא: זָר שֶׁאָכַל מִן הָעוֹלָה לִפְנֵי זְרִיקָה חוּץ לַחוֹמָה, לְרַבִּי שִׁמְעוֹן לוֹקֶה חָמֵשׁ! חֲמִשָּׁה אִיסּוּרִין הָווּ.

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t Rava say:** With regard to **a non-priest who ate** the flesh **of a burnt-offering before sprinkling** its blood, **outside the walls, according to Rabbi Shimon** he **is flogged** with **five** sets of lashes: One because he is a non-priest; one for eating a burnt-offering; one for eating the flesh of an offering before its blood was sprinkled; one for eating offerings of the most sacred order outside the Temple courtyard; and one for eating sacrificial food outside of Jerusalem. Apparently, Rabbi Shimon holds that all these are actual prohibitions for which one is flogged. The Gemara answers: It does not mean that one is actually flogged; rather, it means that **they are five prohibitions.**


###### Makkot 17b:12
[Makkot 17b:12](https://torahapp.org/share/book/Makkot/r/17b:12)

וְהָא אֲנַן תְּנַן: אֵלּוּ הֵן הַלּוֹקִין!

**William Davidson Edition - English:**
The Gemara asks: **But didn’t we learn** in the mishna: **And these are** the people **who are flogged** by Torah law? Among them is a priest who eats first fruits before the recitation of the accompanying Torah verses, and the Gemara established that the mishna is in accordance with the opinion of Rabbi Shimon.