## Temurah Daf 21a

###### Temurah 21a:1
[Temurah 21a:1](https://torahapp.org/share/book/Temurah/r/21a:1)

עַצְמוֹ — לֹא! הָכָא בְמַאי עָסְקִינַן? כְּגוֹן שֶׁיָּלְדָה נְקֵבָה, וְעַד סוֹף הָעוֹלָם לֹא אוֹלִיד חַד זָכָר?! אֲמַר לֵיהּ: מְשַׁנֵּינָא [לָךְ] שִׁינּוּיֵי דְּחִיקִי בַּבְלָאֵי, כְּגוֹן שֶׁיָּלְדָה נְקֵבוֹת עַד סוֹף הָעוֹלָם.

**William Davidson Edition - English:**
but the offspring **itself** is **not** sacrificed as a burnt offering. Rabbi Avin bar Kahana responds: **What are we dealing with here?** It is a case **where** the female designated as a guilt offering or as the substitute of a guilt offering **gave birth to a female,** which cannot itself be offered as a guilt offering. Rabbi Avin bar Ḥiyya asks: This is problematic, as the mishna states that the same is true with regard to the offspring of its offspring until the end of time. **But** could the mishna be referring to a case where **until the end of time not** even **one male was born?** Rabbi Avin bar Kahana **said to him** in response: **I answer forced answers,** in the manner of the **Babylonians,** and say that the mishna is referring to a case **where it gave birth** to **females,** and those females also gave birth to females, **until the end of time.**


###### Temurah 21a:2
[Temurah 21a:2](https://torahapp.org/share/book/Temurah/r/21a:2)

**מַתְנִי׳** תְּמוּרַת הַבְּכוֹר וְהַמַּעֲשֵׂר, וְלָדָן וְלַד וְלָדָן עַד סוֹף הָעוֹלָם — הֲרֵי אֵלּוּ כִּבְכוֹר וּכְמַעֲשֵׂר, וְיֵאָכְלוּ בְּמוּמָן לַבְּעָלִים.

**William Davidson Edition - English:**
**MISHNA:** With regard to **the substitute of a firstborn** offering **and** the substitute of an animal **tithe** offering, and the **offspring** of those substitutes and **the offspring of their offspring until the end of time,** the halakhic status of **these** animals **is like** that of **a firstborn** offering **and like** that of an animal **tithe** offering in that they must be treated with sanctity: They graze until they become blemished, **and** at that point **they may be eaten in their blemished** state, the substitute of the firstborn by the priests and the substitute of the animal tithe **by** their **owners.** They are not sacrificed upon the altar like the original firstborn and animal tithe offerings.


###### Temurah 21a:3
[Temurah 21a:3](https://torahapp.org/share/book/Temurah/r/21a:3)

מָה בֵּין בְּכוֹר וּמַעֲשֵׂר לְבֵין כׇּל הַקֳּדָשִׁים? שֶׁכׇּל הַקֳּדָשִׁים נִמְכָּרִים בָּאִיטְלֵז, וְנִשְׁחָטִין בָּאִיטְלֵז, וְנִשְׁקָלִין בְּלִיטְרָא, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר.

**William Davidson Edition - English:**
**What is** the practical difference **between a firstborn** offering **and** an animal **tithe** offering **and all the** other **sacrificial animals?** The difference is **that all the** other **sacrificial animals** that were blemished and redeemed **are sold in the butchers’ market [*ba’itliz*]**, **and slaughtered in the butchers’ market, and weighed** and sold **by the *litra*,** in the manner that non-sacred meat is slaughtered and sold. This is the case with regard to all consecrated animals **except for the firstborn and** animal **tithe** offerings, which are sold only from the home and not by the *litra*.


###### Temurah 21a:4
[Temurah 21a:4](https://torahapp.org/share/book/Temurah/r/21a:4)

וְיֵשׁ לָהֶן פִּדְיוֹן, וְלִתְמוּרוֹתֵיהֶן פִּדְיוֹן, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר. וּבָאִין מֵחוּצָה לָאָרֶץ, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר, שֶׁאִם בָּאוּ תְּמִימִים — יִקְרְבוּ, וְאִם בַּעֲלֵי מוּמִין — יֵאָכְלוּ בְּמוּמָן לַבְּעָלִים.

**William Davidson Edition - English:**
**And** in addition, all sacrificial animals that became blemished **are subject to redemption** through sale, at which point the money becomes sacred and the animal becomes non-sacred, **and their substitutes** are also subject **to redemption** through sale.This is true for all consecrated animals, **except for the firstborn and** animal **tithe** offerings, which are not subject to redemption. **And** all sacrificial animals **come** to be sacrificed in the Temple even **from outside of Eretz** Yisrael, **except for the firstborn and** animal **tithe** offerings, **which** should not be brought from outside Eretz Yisrael *ab initio*. But **if they came unblemished, they are sacrificed** in the Temple like a regular firstborn or animal tithe offering coming from Eretz Yisrael; **and if they are blemished** animals, **they may be eaten in their blemished** state, the firstborns by the priests and the animal tithes **by** their **owners.**


###### Temurah 21a:5
[Temurah 21a:5](https://torahapp.org/share/book/Temurah/r/21a:5)

אָמַר רַבִּי שִׁמְעוֹן: מָה טַעַם שֶׁהַבְּכוֹר וְהַמַּעֲשֵׂר יֵשׁ לָהֶן פַּרְנָסָה מִמְּקוֹמָן, וּשְׁאָר כׇּל הַקֳּדָשִׁים, אַף עַל פִּי שֶׁנּוֹלַד בָּהֶם מוּם — הֲרֵי אֵלּוּ בִּקְדוּשָּׁתָן.

**William Davidson Edition - English:**
**Rabbi Shimon says: What** is the **reason** for this last difference between them? It is **that the firstborn and** animal **tithe** offerings **have a remedy in their place** outside Eretz Yisrael, as they can graze until they become blemished and then can be eaten there. It is not necessary to bring them to Eretz Yisrael in order to eat them. **But** with regard to **all other sacrificial animals, even if a blemish develops in them, these** animals remain **in their sanctity,** and one must redeem them and bring another offering with the money of their redemption. Therefore, when they are unblemished it is proper to bring these animals themselves to Eretz Yisrael.


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

**גְּמָ׳** אָמַר רָבָא בַּר רַב עַזָּא: בָּעַן בְּמַעְרְבָא — הַמֵּטִיל מוּם בִּתְמוּרַת בְּכוֹר וּמַעֲשֵׂר מַהוּ? מִי אָמְרִינַן: כֵּיוָן דְּלָא קְרִיבָן — לָא מִיחַיַּיב, אוֹ דִילְמָא: כֵּיוָן דְּקָדְשׁוּ — מִיחַיַּיב?

**William Davidson Edition - English:**
**GEMARA:** With regard to the status of the substitute of firstborn and animal tithe offerings that was discussed in the mishna, **Rava bar Rav Azza said** that **they inquired in the West,** Eretz Yisrael: **What is** the *halakha* with regard to **one who inflicts a blemish on the substitute of a firstborn** offering **or** on the substitute of an animal **tithe** offering? **Do we say** that **since they are not sacrificed** on the altar like the actual firstborn or animal tithe offering, one who does this **is not liable,** as the prohibition against inflicting a blemish on a sacrificial animal applies only when one thereby disqualifies the animal from the altar, and that is not the case here; **or perhaps since they are sanctified, he is liable** for inflicting a blemish?


###### Temurah 21a:7
[Temurah 21a:7](https://torahapp.org/share/book/Temurah/r/21a:7)

אֲמַר לֵיהּ אַבָּיֵי: וְתִיבְּעֵי לָךְ הַמֵּטִיל מוּם בִּתְשִׁיעִי שֶׁל מַעֲשֵׂר!

**William Davidson Edition - English:**
**Abaye said to** Rava bar Rav Azza: **And let the dilemma be raised** in a case of **one who inflicts a blemish on** other sacrificial animals, such as **the ninth** animal counted while selecting the animal **tithe** offering, which was mistakenly declared to be the tenth. This animal is consecrated in that one is prohibited to work it or shear it until it becomes blemished, but it may not be sacrificed upon the altar.


###### Temurah 21a:8
[Temurah 21a:8](https://torahapp.org/share/book/Temurah/r/21a:8)

אֶלָּא מַאי שְׁנָא תְּשִׁיעִי, דְּלָא קָמִיבַּעְיָא לָךְ? דְּרַחֲמָנָא מַעֲטֵיהּ, ״עֲשִׂירִי״ — לְהוֹצִיא הַתְּשִׁיעִי.

**William Davidson Edition - English:**
**Rather, what is different** about the **ninth** animal, which one called the tenth, **that you did not raise the dilemma** about it? It is **because the Merciful One excluded it,** with the verse: **“The tenth** shall be holy to the Lord” (Leviticus 27:32), which serves **to exclude** from the altar **the ninth** that was mistakenly declared to be the tenth. One may derive from here that one who inflicts a blemish upon this ninth animal is not liable.


###### Temurah 21a:9
[Temurah 21a:9](https://torahapp.org/share/book/Temurah/r/21a:9)

הָכִי נָמֵי, רַחֲמָנָא מַעֲטִינְהוּ, ״לֹא תִפְדֶּה קֹדֶשׁ הֵם״ — הֵם קְרֵיבִין, וְאֵין תְּמוּרָתָן קְרֵיבָה.

**William Davidson Edition - English:**
**Here, too,** with regard to the substitute of a firstborn, **the Merciful One excluded it** from the altar: “But the firstborn…**you shall not redeem; they are holy”** (Numbers 18:17). This indicates that **they,** the firstborns themselves, **are sacrificed, but their substitute is not sacrificed,** and it may be derived from here that one is also not liable for inflicting a blemish upon the substitute of a firstborn.


###### Temurah 21a:10
[Temurah 21a:10](https://torahapp.org/share/book/Temurah/r/21a:10)

רַב נַחְמָן בַּר יִצְחָק מַתְנֵי לַהּ הָכִי: אָמַר רַב אַחָא בְּרֵיהּ דְּרַב עַזָּא, בָּעַן בְּמַעְרְבָא: הַמֵּטִיל מוּם בִּתְשִׁיעִי שֶׁל מַעֲשֵׂר מַהוּ? אֲמַר לֵיהּ: וְתִיבְּעֵי לָךְ הַמֵּטִיל מוּם בִּתְמוּרַת בְּכוֹר וּמַעֲשֵׂר!

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak teaches** that statement in **this** way, in the opposite manner to the previous version: **Rav Aḥa, son of Rav Azza, said** that **they inquired in the West,** Eretz Yisrael: In the case of **one who inflicts a blemish upon the ninth** animal counted while selecting the animal **tithe** offering, **what is** the *halakha*? Abaye **said to him: And let the dilemma be raised** with regard to **one who inflicts a blemish upon the substitute of a firstborn** offering **or** the substitute of an animal **tithe** offering.


###### Temurah 21a:11
[Temurah 21a:11](https://torahapp.org/share/book/Temurah/r/21a:11)

אֶלָּא מַאי שְׁנָא תְּמוּרַת בְּכוֹר וּמַעֲשֵׂר דְּלָא מִיבַּעְיָא לָךְ? דְּרַחֲמָנָא מַעֲטִינְהוּ, ״קֹדֶשׁ הֵם״ — הֵן קְרֵיבִין וְאֵין תְּמוּרָתָן קְרֵיבָה. תְּשִׁיעִי שֶׁל מַעֲשֵׂר נָמֵי רַחֲמָנָא מַעֲטֵיהּ, ״הָעֲשִׂירִי״ — לְהוֹצִיא אֶת הַתְּשִׁיעִי.

**William Davidson Edition - English:**
**Rather, what is different** about **the substitute of a firstborn or** the substitute of an animal **tithe that you did not raise the dilemma** about them? It is **because the Merciful One excluded them,** as it is stated: **“They are holy,”** which indicates that **they** themselves **are sacrificed, but their substitutes are not sacrificed.** With regard to **the ninth** animal counted while selecting the animal **tithe as well, the Merciful One excluded it,** as it is stated: **“The tenth,”** which serves **to exclude** from the altar **the ninth** that was mistakenly declared to be the tenth.


###### Temurah 21a:12
[Temurah 21a:12](https://torahapp.org/share/book/Temurah/r/21a:12)

וְאִם בָּאוּ תְּמִימִין כּוּ׳. וּרְמִינְהוּ: בֶּן אַנְטִיגְנוֹס הֶעֱלָה בְּכוֹרוֹת מִבָּבֶל וְלֹא קִבְּלוּ מִמֶּנּוּ! אָמַר רַב חִסְדָּא: לָא קַשְׁיָא, הָא — רַבִּי יִשְׁמָעֵאל, הָא — רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
§ The mishna teaches that although the firstborn and animal tithe offerings should not be brought from outside Eretz Yisrael *ab initio*, **if they came unblemished,** they may be sacrificed. With regard to this issue, the Gemara **raises a contradiction:** There was an incident where **ben Antigonus brought up firstborn** animals **from Babylonia** in order to sacrifice them **and they did not accept them** in the Temple. **Rav Ḥisda said:** That is **not difficult: This** statement in the mishna is in accordance with the opinion of **Rabbi Yishmael,** while **this** case of ben Antigonus is in accordance with the opinion of **Rabbi Akiva.**


###### Temurah 21a:13
[Temurah 21a:13](https://torahapp.org/share/book/Temurah/r/21a:13)

דְּתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר שְׁלֹשָׁה דְּבָרִים מִשּׁוּם שְׁלֹשָׁה זְקֵנִים, רַבִּי יִשְׁמָעֵאל אוֹמֵר: יָכוֹל יַעֲלֶה אָדָם מַעֲשֵׂר שֵׁנִי בִּזְמַן הַזֶּה וְיֹאכְלֶנּוּ בִּירוּשָׁלַיִם?

**William Davidson Edition - English:**
**As it is taught** in a *baraita* that Rabbi Akiva and Rabbi Yishmael disagreed over this matter: **Rabbi Yosei says three matters in the name of three elders:** Rabbi Yishmael, Rabbi Akiva, and Ben Azzai, each of whom issued a different statement with regard to a firstborn and second tithe. **Rabbi Yishmael says** that one **might** have thought that **a person may bring up second tithe in the present** day to Jerusalem **and eat it in Jerusalem.**


###### Temurah 21a:14
[Temurah 21a:14](https://torahapp.org/share/book/Temurah/r/21a:14)

וְדִין הוּא: בְּכוֹר טָעוּן הֲבָאַת מָקוֹם, וּמַעֲשֵׂר טָעוּן הֲבָאַת מָקוֹם. מָה בְּכוֹר אֵינוֹ נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת, אַף מַעֲשֵׂר אֵינוֹ נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת. לֹא, אִם אָמַרְתָּ בִּבְכוֹר — שֶׁכֵּן טָעוּן מַתַּן דָּמִים וְאֵימוּרִים לְגַבֵּי מִזְבֵּחַ, תֹּאמַר בְּמַעֲשֵׂר דְּלָא?!

**William Davidson Edition - English:**
**But** the opposite conclusion should be derived through **logical inference** from the *halakha* of a firstborn: **A firstborn requires** that it be **brought** to a specific **place,** i.e., Jerusalem, **and** second **tithe requires** that it be **brought** to a specific **place. Just as a firstborn is eaten only in the presence of the Temple, so too,** second **tithe is eaten only in the presence of the Temple.** This comparison can be refuted: **No, if you said** that this is true **with regard to a firstborn,** that it may be eaten only in the presence of the Temple, **as it requires placing the blood and sacrificial portions** of the offering **upon the altar, shall you** also **say** that this is the case **with regard to** second **tithe,** for **which** this **is not** required?


###### Temurah 21a:15
[Temurah 21a:15](https://torahapp.org/share/book/Temurah/r/21a:15)

אָמַרְתָּ: בִּיכּוּרִים טְעוּנִין הֲבָאַת מָקוֹם, וּמַעֲשֵׂר טָעוּן הֲבָאַת מָקוֹם. מָה בִּיכּוּרִים אֵין נֶאֱכָלִין אֶלָּא בִּפְנֵי הַבַּיִת, אַף מַעֲשֵׂר אֵין נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת.

**William Davidson Edition - English:**
Rather, perhaps you will **say** that the *halakha* of eating second tithe in Jerusalem in the present is derived from a comparison to first fruits: **First fruits require** that they be **brought** to a specific **place,** i.e., Jerusalem, **and** second **tithe requires** that they be **brought** to a specific **place. Just as first fruits may be eaten only in the presence of the Temple, so too,** second **tithe may be eaten only in the presence of the Temple.**


###### Temurah 21a:16
[Temurah 21a:16](https://torahapp.org/share/book/Temurah/r/21a:16)

מָה לְבִיכּוּרִים, שֶׁכֵּן טְעוּנִין הַנָּחָה, תֹּאמַר בְּמַעֲשֵׂר דְּלָא?!

**William Davidson Edition - English:**
But this comparison is also flawed, as **what** is unique **about first fruits?** They are unique in **that they require placement** before the altar, as it is stated: “And the priest shall take the basket out of your hand, and set it down before the altar of the Lord your God” (Deuteronomy 26:4). Perhaps it is for this reason that they must be eaten in the presence of the Temple. **Shall you say** that this is also the case with regard **to** second **tithe, which is not** obligated in placement before the altar?


###### Temurah 21a:17
[Temurah 21a:17](https://torahapp.org/share/book/Temurah/r/21a:17)

תַּלְמוּד לוֹמַר: ״וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ... מַעְשַׂר דְּגָנְךָ וְתִירוֹשְׁךָ וְיִצְהָרֶךָ וּבְכוֹרוֹת בְּקָרְךָ וְצֹאנֶךָ״, הִקִּישׁ מַעֲשֵׂר לִבְכוֹר: מָה בְּכוֹר אֵינוֹ נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת, אַף מַעֲשֵׂר אֵין נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת.

**William Davidson Edition - English:**
**The verse states** with regard to second tithe: **“And you shall eat before the Lord your God** in the place that He shall choose to cause His name to dwell there, **the tithe of your grain, of your wine, and of your oil, and the firstborn of your cattle and sheep”** (Deuteronomy 14:23). This verse **compares** second **tithe to the firstborn: Just as a firstborn is eaten only in the presence of the Temple, so too,** second **tithe is eaten only in the presence of the Temple.** This concludes the statement of Rabbi Yishmael.


###### Temurah 21a:18
[Temurah 21a:18](https://torahapp.org/share/book/Temurah/r/21a:18)

וְלֶיהְדַּר דִּינָא, וְלֵיתֵי בְּ״מָה הַצַּד״!

**William Davidson Edition - English:**
The Gemara analyzes the opinion of Rabbi Yishmael: **But let the inference return** and compare second tithe to both the firstborn and first fruits together, **and let** the *halakha* of second tithe **be derived by** analogy from **the common element [*bema hatzad*]** of the two sources: Just as the firstborn and first fruits both require that they be brought to a specific place and are not eaten in the present time, so too, second tithe, which also requires that it must be brought to a specific place, should not be eaten in the present time.


###### Temurah 21a:19
[Temurah 21a:19](https://torahapp.org/share/book/Temurah/r/21a:19)

אָמַר רַב אָשֵׁי: מִשּׁוּם דְּאִיכָּא לְמֵימַר, מָה לְהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁכֵּן יֵשׁ בָּהֶן צַד מִזְבֵּחַ.

**William Davidson Edition - English:**
**Rav Ashi said:** The *halakha* of second tithe cannot be derived in this manner, **because it can be said: What** is notable **about the common element of these** cases? They are notable in **that they have an aspect** of their *halakha* that involves **the altar:** A firstborn must have its blood and sacrificial portions placed upon the altar, and first fruits must be placed before the altar, whereas no obligation with regard to the altar applies to the second tithe at all.


###### Temurah 21a:20
[Temurah 21a:20](https://torahapp.org/share/book/Temurah/r/21a:20)

וּמַאי קָסָבַר? אִי קָסָבַר קְדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ וְקִידְּשָׁה לֶעָתִיד לָבֹא, לָא שְׁנָא בְּכוֹר וְלָא שְׁנָא מַעֲשֵׂר בְּנֵי הֲבָאָה נִינְהוּ. וְאִי קָסָבַר קְדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ וְלֹא קִידְּשָׁה לֶעָתִיד לָבֹא, אֲפִילּוּ בְּכוֹר נָמֵי תִּיבְּעֵי לָךְ!

**William Davidson Edition - English:**
According to Rabbi Yishmael, a firstborn is not eaten in the present day, but with regard to second tithe he is uncertain about the *halakha*. The Gemara asks: **And what does he hold? If he holds** that the **initial consecration** both **sanctified** Jerusalem **for its time and sanctified** Jerusalem **forever,** including the period after the destruction of the Temple, then **a firstborn is no different and** second **tithe is no different,** as both **are capable of being brought** to Jerusalem: In the case of the firstborn, an altar may be built upon which it may be offered, while second tithe may be eaten in Jerusalem, and the presence of the Temple is not required for either one. **And if he holds** that the **initial consecration sanctified** Jerusalem **for its time but did not sanctify** Jerusalem **forever,** and he is still uncertain about the status of second tithe, then **raise the dilemma even** with regard to the **firstborn.**


###### Temurah 21a:21
[Temurah 21a:21](https://torahapp.org/share/book/Temurah/r/21a:21)

לְעוֹלָם קָסָבַר, קְדוּשָּׁה רִאשׁוֹנָה קִידְּשָׁה לִשְׁעָתָהּ וְלֹא קִידְּשָׁה לֶעָתִיד לָבֹא, וְהָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁנִּזְרַק דָּמוֹ שֶׁל בְּכוֹר בִּפְנֵי הַבַּיִת, וְחָרַב הַבַּיִת, וַעֲדַיִין בְּשָׂרוֹ קַיָּים.

**William Davidson Edition - English:**
The Gemara answers: **Actually, he holds** that the **initial consecration sanctified** Jerusalem **for its time but did not sanctify it forever, and here we are dealing with** a case **where the blood of a firstborn** offering **was sprinkled** upon the altar **before the Temple** was destroyed, **and** then **the Temple was destroyed, but its flesh was still in existence.**


###### Temurah 21a:22
[Temurah 21a:22](https://torahapp.org/share/book/Temurah/r/21a:22)

כֵּיוָן דְּאִי אִיתֵיהּ לְדָם (לא) [לָאו] בַּר זְרִיקָה הוּא, אָתֵי בָּשָׂר יָלֵיף מִדָּם,

**William Davidson Edition - English:**
**Since if the blood is** still **there** and had not yet been sprinkled upon the altar, it is **not subject to sprinkling,** as the Temple has been destroyed, and consequently **the meat** of the firstborn offering may not be eaten. This *halakha* **comes** and is **derived from** the *halakha* of **the blood,** based upon the juxtaposition in the following verse: “You shall sprinkle their blood against the altar… and their flesh shall be yours” (Numbers 18:17–18). This teaches that the meat may be eaten only when the blood is fit to be sprinkled upon the altar. By contrast, there is no such juxtaposition with regard to second tithe, and therefore Rabbi Yishmael remains uncertain whether it may be eaten in the present time in Jerusalem.