Bekhorot

In order that animals may be easily obtained by the pilgrims.1 And although we have learnt in the Mishnah: UNTIL THE ARRIVAL OF THE TITHING PERIOD IT IS PERMITTED TO SELL AND KILL ANIMAL FOR FOOD,2 a man likes to perform a religious duty3 with his money first, and only then to proceed to sell or eat the animals. And why does [the Mishnah] call [the cattle tithing period] ‘threshing floor’?4 — Because [the approach of the tithing period] makes [the animals] tebel5 [according to a rabbinical enactment] like the period of the ‘threshing floor’.6 And what is [the period of] Peras mentioned in the Mishnah? — R. Jose b. Judah explained: Peras is [a period of] no less than fifteen days. How is this implied? — Said R. Abahu: Peras means a half.7 Half of what? Half of the period of instruction in the laws of the Passover, in accordance with what was taught: The laws of the Passover are discussed and expounded thirty days before Passover.8 R. Simeon b. Gamaliel says: The period is two weeks. BEN ‘AZZAI SAYS: IN THE TWENTY-NINTH OF ADAR, IN THE FIRST OF SIVAN. Wherein do R. Akiba and Ben ‘Azzai differ?9 — R. Akiba holds that the month of Adar which is next to Nisan is sometimes full10 [i.e., thirty days] sometimes defective [i.e., twenty-nine days] so that sometimes the Peras of Passover falls on the thirtieth of Adar and sometimes it falls on the twenty-ninth of Adar and for this reason he does not fix the time for the Peras. But Ben ‘Azzai holds that the month of Adar which is next to Nisan is always defective; consequently he fixes the time for the Peras on the twenty-ninth of Adar. And the reason why he fixes the first of Siwan11 is that since animals are not plentiful,12 if you therefore say that he should tithe earlier,13 by the time the festival arrives, he will have finished eating them [the animals]. ON THE TWENTY-NINTH DAY OF AB etc. Ben ‘Azzai follows the opinion he expresses when he Says: THOSE BORN IN ELUL ARE TITHED BY THEMSELVES.14 And why not tithe them on the thirtieth of Ab?15 Sometimes16 the month of Ab is defective17 [i.e., twenty-nine days] and we need to make a distinction between the new and the old.18 R. ELEAZAR AND R. SIMEON SAY: ON THE FIRST OF NISAN, ON THE FIRST OF SIWAN etc. ‘ON THE FIRST OF NISAN’ in accordance with the opinion of R. Simeon b. Gamaliel who said: Two weeks.19 ON THE FIRST OF SIWAN as we have explained above.20 ON THE TWENTY-NINTH OF ELUL because R. Eleazar and R. Simeon follow the opinion they express elsewhere, where they said: The first of Tishri is the New Year for the tithing of animals. 21 AND WHY DID [THE RABBIS] SAY THE TWENTY-NINTH OF ELUL AND NOT THE FIRST OF TISHRI? BECAUSE IT IS A HOLY DAY etc. And why not say that the reason is because we need to make a distinction between the new and the old?22 — [The Mishnah] gives one reason and yet another. One reason is because we need to make a distinction between the new and the old. And yet another reason is because it is a Holy Day, and you cannot tithe on a Holy Day on account of the required marking of the tenth animal with paint.23 R. MEIR SAYS: THE FIRST OF ELUL IS THE NEW YEAR FOR THE TITHING OF ANIMALS. BEN ‘AZZAI SAYS etc. It has been taught: Said Ben ‘Azzai: Since some hold the one opinion24 and others the other,25 therefore the animals born in Elul are tithed by themselves. And why not see which authority holds the more reasonable opinion? And should you say that he [Ben ‘Azzai] could not discover the reason of the authorities concerned, has it not been taught: ‘Ben ‘Azzai says: All the Sages of Israel are in comparison with myself, as thin as the husk of garlic,26 except that bald head’?27 — Said R. Johanan: They28 gave their opinions purely as traditions derived from the prophets Haggai, Zechariah and Malachi.29 It has been taught: In what way30 did Ben ‘Azzai say that those born in Elul are tithed by themselves? If five lambs were born in Ab and five in Elul, they do not combine [to enter one shed to be tithed]. [If] five [were born] in Elul and five in Tishri, they do not combine. If, however, five [were born] in Tishri and five in the following Ab, they combine. Surely this is obvious?31 — You might have said that just as ‘the years interrupt,32 similarly the tithing periods also interrupt.33 [The Baraitha] therefore informs us [that this is not so]. As we have learnt: FIVE LAMBS BORN BEFORE ROSH HASHANAH AND FIVE LAMBS BORN AFTER ROSH HASHANAH DO NOT COMBINE [TO ENTER THE ONE SHED] WHEREAS FIVE LAMBS BORN BEFORE THE TITHING PERIOD AND FIVE AFTER THE TITHING PERIOD DO COMBINE. Said Raba: According to the opinion of Ben ‘Azzai,34 if five were born to him in Ab, five in Elul and five in Tishri, he brings them into a shed to be tithed. their animals until the tithing period and will not meanwhile sell or kill them, with the result that there will be a plentiful supply of animals to eat and to offer up on the Festivals. since he himself brings the animal set aside as tithe and eats it as a peace-offering. similarly the respective periods of tithing make the animals subject to tithing rabbinically. pilgrims for the use of the Passover, can also be considered as preparation for the Festival (Rashi h”,f ). tithing, since the twenty-ninth of Adar plus the fourteen days of Nisan constitute fifteen days before Passover. period of tithing. animals and we should thus be tithing the new for the old. We cannot also tithe the animals born in Tishri for those born in Elul, in case the first of Tishri is the New Year for tithing purposes. Since therefore there is a doubt whether the first of Elul or the first of Tishri is the New Year for tithing, those born in Elul are tithed amongst themselves. And for this reason the tithing Period of those born in summer is not fixed for the twenty-ninth of Elul i.e., the Peras of Tabernacles, so as not to combine the animals born in Ab with those born in Elul, which would be tithing the new for the old. On the other hand, we do not fix the period earlier than the twenty-ninth of Ab because we must defer the period of tithing to as near to the Festival as possible. to tithe the new, viz., those born in Elul, for the old, viz., those born in Ab. Therefore we do not tithe at all those born in Ab with the animals born in Elul, even those born on the first of the month, of the Peras. there should be a distinction between the new and the old. those born after the first of Tishri, which is a New Year for animals, for the old, those born before the first of Tishri. of Elul and not on the thirtieth is because in the majority of years Elul is defective i.e., twenty-nine days, and thus the thirtieth day of Elul would be Rosh Hashanah. therefore does not know which view to adopt. better reason. and the word Korha meaning bald head. Tosaf. comment that it is not conceivable that Ben ‘Azzai would thus refer to a great Sage like R. Akiba, the term bald head being employed in many cases in an abusive sense. Tosaf. therefore say that the word Korha refers to R. Eleazar b. Azariah, concerning whom it is said in the Jerushalmi that he was bald headed. Rabbenu Tam says that jre (‘bald-head’) was the name of a man. purely on grounds of reason which opinion he should adopt. a New Year and therefore all were born in the same year. those born previously. the following Ab there are a number of tithing periods for animals,