The Ed B Sit edition, an audio series of the Talmud Bavli, presents a lecture on Masechet Temurah. This session has been dedicated by our good friend Reb Shlomo bar Shmuel for the success of his wife, Simcha bat Bahira, that she should give birth at a good and successful time, and for the success of his dear sons, Shmuel, Avraham, and Shaul ben Simcha, that they should all grow to Torah, mitzvot, chuppah, and good deeds. Amen. Today’s daf is being studied in memory of Avraham ben Ester and Yosef ben Sabot. May the spirit of the Holy One, blessed be He, rest upon them in Gan Eden. Amen.
We begin today’s page at daf tet-zayin amud bet, towards the bottom from the Mishna: “Chomer be-kadashim u-ve-temurah ve-chomer be-temurah u-ve-kadashim.” The concept of kadashim refers to items that are sanctified from the outset, while temurah is the act of transferring sanctity from one animal to another. There are stringencies associated with both categories. The Mishna highlights the differences in the rules governing kadashim and temurah.
Firstly, kadashim can create a temurah, as it states: “She-ha-kadashim osim temurah.” This means that sanctified animals can produce a temurah, whereas a temurah cannot produce another temurah. Once a temurah is made, it is prohibited to create another temurah from it: “Ve-ein temurah osah temurah.” The community and partners can sanctify an animal, but they cannot create a temurah: “Ha-tzibbur ve-ha-shutfim makdishin, aval lo memirin.”
Moreover, one may sanctify a fetus or a limb, but cannot create a temurah from them: “U-makdishin ubarim ve-eivarim, aval lo memirin.” The Mishna continues to explain that there is a stringency of temurah over kadashim: “She-ha-kedushah chalah al ba'alat mum kavua.” In this case, the sanctity applies even to an animal with a permanent blemish. The sanctity of a temurah is effective even if the animal is blemished, and it cannot revert to a non-sacred status: “Ve-ein yotze le-chulin.” This means it cannot be used for mundane purposes such as shearing or labor.
The Mishna notes a debate: Rabbi Yose and Rabbi Yehuda state that a person who acts in error regarding temurah is treated the same as one who acts intentionally, while in kadashim, the two are treated differently: “Asah shogeg ke-mezid be-temurah, ve-lo asah shogeg ke-mezid be-makdashim.” Rabbi Elazar adds that certain animals, such as hybrids or those with specific defects, do not attain sanctity and cannot create a temurah: “Ha-kilayim, ve-treifah, ve-yotze dofen, ve-tumtum, ve-androgynus, lo kedoshim, ve-lo makdishin.”
The Mishna also states that one can sanctify an animal, but if it is a temurah, it cannot be sanctified again. The discussion continues with the Gemara analyzing the implications of these laws, especially regarding the sanctity of the offspring of animals that are not fit for sacrifice.
In summary, the Gemara explores the nuances of these laws, emphasizing the distinction between temurah and kadashim, and the implications of these distinctions on the status of animals and their offspring. It highlights the importance of intention and knowledge in the sanctification process, as well as the consequences of error in these matters.