## Temurah Daf 27b

###### Temurah 27b:1
[Temurah 27b:1](https://torahapp.org/share/book/Temurah/r/27b:1)

וְהָאָמַר רַבִּי יִרְמְיָה אַקַּרְקָעוֹת דְּחוּלִּין, וְרַבִּי יוֹנָה אָמַר אַהֶקְדֵּשׁוֹת, תַּרְוַויְיהוּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן אָמְרִי: אוֹנָאָה אֵין לָהֶן, בִּיטּוּל מִקָּח יֵשׁ לָהֶם!

**William Davidson Edition - English:**
**But didn’t Rabbi Yirmeya say** this ruling **with regard to non-sacred lands, and Rabbi Yona said** it **with regard to consecrated property, and both of them said** it **in the name of Rabbi Yoḥanan: They are not** subject to the *halakhot* of **exploitation,** in the case of a disparity of one-sixth. But **they are** subject to **nullification of a transaction,** in the case of a greater disparity. If so, according to the opinion of Rabbi Yona, Rabbi Yoḥanan maintains that when the disparity between the value and the payment is greater than one-sixth, the transaction is nullified by Torah law. But in that case, why would Rabbi Yoḥanan rule here that only by rabbinic law is he required to calculate the difference and pay its value?


###### Temurah 27b:2
[Temurah 27b:2](https://torahapp.org/share/book/Temurah/r/27b:2)

לְעוֹלָם אַבִּיטּוּל מִקָּח, וְאֵיפוֹךְ.

**William Davidson Edition - English:**
The Gemara answers: **Actually,** they disagree in a case **of nullification of a transaction,** i.e., more than one-sixth, **and** one should **reverse** attribution of the opinions; the opinion previously attributed to Rabbi Yoḥanan is actually that of Reish Lakish, and the opinion attributed to Reish Lakish is the ruling of Rabbi Yoḥanan.


###### Temurah 27b:3
[Temurah 27b:3](https://torahapp.org/share/book/Temurah/r/27b:3)

וּמִי מָצֵית אָמְרַתְּ אֵיפוֹךְ? הָנִיחָא לְמַאן דְּאָמַר אַהֶקְדֵּשׁוֹת, וְכׇל שֶׁכֵּן אַקַּרְקָעוֹת.

**William Davidson Edition - English:**
The Gemara asks: **But how can you say** that one should **reverse** the attribution of the opinions of Rabbi Yoḥanan and Reish Lakish? **This works out well according to the one who says** that Rabbi Yoḥanan holds **that consecrated property** is not subject to the *halakhot* of exploitation if the disparity between the value and the payment is one-sixth, but it is subject to nullification of the transaction if the disparity between the value and the payment is greater than one-sixth. According to this opinion, that of Rabbi Yona, it is apparent **all the more so that lands** are subject to nullification if the disparity is greater than one-sixth.


###### Temurah 27b:4
[Temurah 27b:4](https://torahapp.org/share/book/Temurah/r/27b:4)

אֶלָּא לְמַאן דְּאָמַר אַקַּרְקָעוֹת, אֲבָל הֶקְדֵּשׁוֹת אֵין לָהֶן בִּיטּוּל מִקָּח, הֵיכִי אֵיפוֹךְ לְהָא?

**William Davidson Edition - English:**
**But according to the one who said** that Rabbi Yoḥanan holds **that** only **lands** are subject to nullification if the disparity is greater than one-sixth, **but** with regard to **consecrated property there is no nullification of a transaction,** i.e., Rabbi Yirmeya, **how** can **he reverse** attribution of **that** opinion, and claim that Rabbi Yoḥanan maintains that he is required to pay the difference in value by Torah law?


###### Temurah 27b:5
[Temurah 27b:5](https://torahapp.org/share/book/Temurah/r/27b:5)

אָמַר רַבִּי יִרְמְיָה: לָא תֵּיפוֹךְ.

**William Davidson Edition - English:**
**Rabbi Yirmeya said:** According to my opinion, **do not reverse** attribution of the opinions of Rabbi Yoḥanan and Reish Lakish. In other words, Rabbi Yoḥanan maintains that he is required to pay the difference in value by rabbinic law. This is consistent with Rabbi Yirmeya’s ruling that Rabbi Yoḥanan holds that there is no nullification of a transaction in the case of consecrated property. Only Rabbi Yona would reverse attribution of the opinions of Rabbi Yoḥanan and Reish Lakish in order for Rabbi Yoḥanan’s opinion to be consistent with his statement, as cited by Rabbi Yona, that there is nullification of a transaction in the case of consecrated property.


###### Temurah 27b:6
[Temurah 27b:6](https://torahapp.org/share/book/Temurah/r/27b:6)

לֵימָא בְּדִשְׁמוּאֵל קָא מִיפַּלְגִי, דְּאָמַר שְׁמוּאֵל: הֶקְדֵּשׁ שָׁוֶה מָנֶה שֶׁחִילְּלוֹ עַל שָׁוֶה פְּרוּטָה מְחוּלָּל. דְּרַבִּי יוֹנָה לֵית לֵיהּ דִּשְׁמוּאֵל, וְרַבִּי יִרְמְיָה אִית לֵיהּ דִּשְׁמוּאֵל.

**William Davidson Edition - English:**
It has been established that Rabbi Yona maintains that according to Rabbi Yoḥanan consecrated property is subject to nullification of a transaction, whereas Rabbi Yirmeya disputes that claim. The Gemara suggests: **Shall we say** that **they disagree with regard to** a statement **of Shmuel, as Shmuel said: Consecrated property worth one hundred dinars [*maneh*] that one desacralized,** with its sanctity transferred **to** a coin **worth one *peruta*, is desacralized.** Since consecrated property is not subject to nullification of a transaction, it is desacralized by coins worth any sum. The suggestion is **that Rabbi Yona is not** of the opinion that the *halakha* follows the ruling **of Shmuel, and Rabbi Yirmeya is of** the opinion that the *halakha* follows the ruling **of Shmuel.**


###### Temurah 27b:7
[Temurah 27b:7](https://torahapp.org/share/book/Temurah/r/27b:7)

לָא, בֵּין דְּמָר וּבֵין דְּמָר — אִית לֵיהּ דִּשְׁמוּאֵל, דְּרַבִּי יוֹנָה סָבַר: כִּי אָמַר שְׁמוּאֵל — דִּיעֲבַד, אֲבָל לְכַתְּחִלָּה לָא אָמַר, וְרַבִּי יִרְמְיָה סָבַר: אֲפִילּוּ לְכַתְּחִלָּה.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **No; both this Sage and that Sage are of** the opinion that the *halakha* follows the ruling **of Shmuel.** The difference between them is **that Rabbi Yona maintains** that **when Shmuel stated** his *halakha*, he was referring to consecrated property that one desacralized **after the fact, but he did not say** that one may do so ***ab initio*; and Rabbi Yirmeya maintains** that Shmuel rules that it is permitted to desacralize consecrated property with coins worth any sum, **even *ab initio*.**


###### Temurah 27b:8
[Temurah 27b:8](https://torahapp.org/share/book/Temurah/r/27b:8)

וְאִיבָּעֵית אֵימָא, לְעוֹלָם לָא תֵּיפוֹךְ, וּדְקָא קַשְׁיָא לָךְ מַתְנִיתִין ״אֵלּוּ דְּבָרִים... הֶקְדֵּשׁוֹת״ — כִּדְרַב חִסְדָּא.

**William Davidson Edition - English:**
**If you wish, say** instead, with regard to the dispute between Reish Lakish and Rabbi Yoḥanan: **Actually, do not reverse** the attribution of their respective opinions. In fact, they disagree with regard to a disparity of one-sixth, and Reish Lakish holds that one is required to pay the difference value by Torah law. **And** as for **that which** poses **a difficulty for you** with regard to the opinion of Reish Lakish, that it is taught in **the mishna: These are matters** that are not subject to the *halakhot* of exploitation: Slaves, documents, lands, and **consecrated property,** which indicates that one is required to pay the difference in value by rabbinic law, that mishna should be understood **in accordance with** the explanation of **Rav Ḥisda.**


###### Temurah 27b:9
[Temurah 27b:9](https://torahapp.org/share/book/Temurah/r/27b:9)

דְּאָמַר רַב חִסְדָּא: אֵין לָהֶן אוֹנָאָה — אֵינָן בְּתוֹרַת אוֹנָאָה, דַּאֲפִילּוּ פָּחוֹת מִכְּדֵי אוֹנָאָה חוֹזֵר.

**William Davidson Edition - English:**
**As Rav Ḥisda said:** What is the meaning of the phrase: **Are not** subject to the *halakhot* of **exploitation?** This means that **they are not** subject to the standard **principles of exploitation** at all; rather, more stringent *halakhot* apply in these cases. **As, even** if the disparity is **less than the measure of exploitation,** i.e., less than one-sixth, **one may renege** on the transaction, and in the case of consecrated property he is required to pay the value of the disparity.


###### Temurah 27b:10
[Temurah 27b:10](https://torahapp.org/share/book/Temurah/r/27b:10)

אָמַר עוּלָּא: לָא אָמְרוּ אֶלָּא בְּשָׁמוּי בִּתְרֵי, אֲבָל בְּשָׁמוּי בִּתְלָתָא, וְאַף עַל גַּב דְּאָתֵי בְּמֵאָה — לָא הָדַר.

**William Davidson Edition - English:**
§ With regard to a case in which there was a disparity between the assessed value of property and its actual value, where one must pay the difference to the Temple treasury, **Ulla said:** The Sages **said** that one must pay the value of the disparity to the Temple treasury **only** if the value of the consecrated property **was** initially **assessed by** only **two** people and afterward three other people determined that the consecrated property was worth more. **But** in a case where the value of the consecrated property **was** initially **assessed by three** people, as required by *halakha*, and that amount was paid to the Temple treasury, **even if** afterward **one hundred** people **came** and assessed the value of the consecrated property at a higher value, **one** need **not return** the disparity of value to the Temple treasury.


###### Temurah 27b:11
[Temurah 27b:11](https://torahapp.org/share/book/Temurah/r/27b:11)

אִינִי? וְהָאָמַר רַב סָפְרָא: הֵיכָא אָמְרִינַן מְאָה כִּתְרֵי וּתְרֵי כִּמְאָה? לְעִנְיַן עֵדוּת, אֲבָל לְעִנְיַן אוּמְדָּנָא — בָּתַר דֵּעוֹת אָזְלִינַן.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But didn’t Rav Safra say: Where did one say** the ruling that **one hundred** witnesses **are like two** witnesses, **and two** witnesses **are like one hundred** witnesses? That principle applies specifically **to the matter of testimony. But** with regard **to** the **matter of assessments, we follow** the majority of **opinions.** If so, in Ulla’s case, one should follow the assessment of the one hundred and pay the disparity to the Temple treasury.


###### Temurah 27b:12
[Temurah 27b:12](https://torahapp.org/share/book/Temurah/r/27b:12)

וְתוּ תְּלָתָא וּתְלָתָא, לָא אָזְלִינַן בָּתַר בָּתְרָא? דְּיַד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה!

**William Davidson Edition - English:**
**And furthermore,** even in a case where **three** people initially assessed the value of the consecrated property, **and** afterward **three** other people assessed the consecrated property at a higher value, **don’t we follow the latter** assessment? Isn’t there is a principle **that the** Temple treasury of **consecrated** property always **has the advantage?**


###### Temurah 27b:13
[Temurah 27b:13](https://torahapp.org/share/book/Temurah/r/27b:13)

קָסָבַר עוּלָּא: צָרִיךְ לַעֲשׂוֹת דָּמִים מִדִּבְרֵיהֶם, וְכֹל דְּרַבָּנַן אַקִּילוּ בֵּהּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara answers: **Ulla holds** that the *halakha* that the owner **is required to conduct** an appraisal, to ascertain the relative **value** of the two animals and to pay the difference to the Temple treasury, applies **by rabbinic law,** not by Torah law, **and the Sages were lenient** with regard to **all rabbinic laws.** Therefore, even if one hundred people assessed the value of the consecrated property at a higher value than the earlier assessment, one is not required to pay the disparity in value to the Temple treasury.


###### Temurah 27b:14
[Temurah 27b:14](https://torahapp.org/share/book/Temurah/r/27b:14)

**מַתְנִי׳** ״הֲרֵי זוֹ תַּחַת עוֹלָה״, ״תַּחַת חַטָּאת״ — לֹא אָמַר כְּלוּם. ״תַּחַת חַטָּאת זוֹ״, וְ״תַחַת עוֹלָה זוֹ״, ״תַּחַת חַטָּאת וְתַחַת עוֹלָה שֶׁיֵּשׁ לִי בַּבַּיִת״ — הָיָה לוֹ, דְּבָרָיו קַיָּימִים.

**William Davidson Edition - English:**
**MISHNA:** If one said: **This** non-sacred animal **is hereby in place of a burnt offering,** or: It is **in place of a sin offering, he has said nothing,** as he did not say that it was in place of a specific offering. If he said: It is **in place of this sin offering, or:** It is **in place of this burnt offering,** or if he said: It is **in place of a sin offering** that I have in the house, **or:** It is **in place of a burnt offering that I have in the house,** and **he had** that offering in his house, **his statement stands,** i.e., is effective.


###### Temurah 27b:15
[Temurah 27b:15](https://torahapp.org/share/book/Temurah/r/27b:15)

אָמַר עַל הַבְּהֵמָה טְמֵאָה וְעַל בַּעֲלַת מוּם ״הֲרֵי אֵלּוּ עוֹלָה״ — לֹא אָמַר כְּלוּם. ״הֲרֵי אֵלּוּ לְעוֹלָה״ — יִמָּכְרוּ, וְיָבִיא בִּדְמֵיהֶם עוֹלָה.

**William Davidson Edition - English:**
If he **said with regard to a non-kosher animal and with regard to a blemished animal: These** animals **are hereby** designated as **a burnt offering, he has said nothing.** If he said: **These** animals **are hereby** designated **for a burnt offering,** the animals **should be sold, and he brings a burnt offering** purchased **with the money** received from **their** sale.


###### Temurah 27b:16
[Temurah 27b:16](https://torahapp.org/share/book/Temurah/r/27b:16)

**גְּמָ׳** אָמַר רַב יְהוּדָה אָמַר רַב: מַתְנִיתִין דְּלָא כְּרַבִּי מֵאִיר, דְּאִי כְּרַבִּי מֵאִיר — הָא אֵין אָדָם מוֹצִיא דְּבָרָיו לְבַטָּלָה.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if one said: This non-sacred animal is hereby in place of a burnt offering, he has said nothing. **Rav Yehuda said** that **Rav said: The mishna is not in accordance with** the opinion of **Rabbi Meir, as, if it** is **in accordance with** the opinion of **Rabbi Meir, didn’t** Rabbi Meir say: **A person does not utter a statement for naught.** In other words, if one issues a statement that cannot be fulfilled as stated, it is interpreted in a manner that renders it relevant. Consequently, when he said: This non-sacred animal is in place of a burnt offering, he must have been referring to a burnt offering that he had in his house.


###### Temurah 27b:17
[Temurah 27b:17](https://torahapp.org/share/book/Temurah/r/27b:17)

״הֲרֵי אֵלּוּ לְעוֹלָה״ — יִמָּכְרוּ וְיָבִיא בִּדְמֵיהֶן עוֹלָה. טַעְמָא דִּבְהֵמָה טְמֵאָה וּבַעֲלַת מוּם, דְּלָא חַזְיָין — לָא בָּעֲיָין מוּמָא, אֲבָל מַפְרִישׁ נְקֵבָה לְאָשָׁם אוֹ לְעוֹלָה — בָּעֲיָין מוּמָא.

**William Davidson Edition - English:**
§ The mishna teaches: If he said with regard to a non-kosher animal and with regard to a blemished animal: **These** animals are **hereby** designated **for a burnt offering,** the animals **should be sold, and he brings a burnt offering** purchased **with the money** received from their sale. The Gemara infers: **The reason** that these animals are sold is **that** they are **non-kosher and blemished animals, which are not fit** to be sacrificed, and therefore **they do not require** the development of **a blemish** for them to be sold. **But** in the case of **one who separates a female** animal **for a guilt offering or for a burnt offering,** which may be brought only from males, since a female animal is fit to be sacrificed as a different type of offering, the animal does **require** the development of **a blemish** for it to be sold.


###### Temurah 27b:18
[Temurah 27b:18](https://torahapp.org/share/book/Temurah/r/27b:18)

אָמַר רַב יְהוּדָה, אָמַר רַב: מַתְנִיתִין דְּלָא כְּרַבִּי שִׁמְעוֹן, דִּתְנַן, רַבִּי שִׁמְעוֹן אוֹמֵר: תִּימָּכֵר שֶׁלֹּא בְּמוּם.

**William Davidson Edition - English:**
Consequently, **Rav Yehuda said** that **Rav said: The mishna is not in accordance with** the opinion of **Rabbi Shimon, as we learned** in a mishna (19b) that **Rabbi Shimon says:** In the case of one who designates a female animal for a guilt offering, since a female is unfit to be sacrificed as that offering, its halakhic status is like that of a blemished animal in the sense that it does not become inherently sacred; rather, only its value is sacred. Therefore, **it may be sold without** it having developed **a blemish,** and a guilt offering is purchased with the money received from its sale.


###### Temurah 27b:19
[Temurah 27b:19](https://torahapp.org/share/book/Temurah/r/27b:19)

**הֲדַרַן עֲלָךְ כֵּיצַד מַעֲרִימִין.**