לֹ֧א יְבַקֵּ֛ר בֵּֽין־ט֥וֹב לָרַ֖ע וְלֹ֣א יְמִירֶ֑נּוּ וְאִם־הָמֵ֣ר יְמִירֶ֔נּוּ וְהָֽיָה־ה֧וּא וּתְמוּרָת֛וֹ יִֽהְיֶה־קֹ֖דֶשׁ לֹ֥א יִגָּאֵֽל׃
Não se examinará entre bom e mau, nem se trocará; mas se realmente o trocar, tanto ele quanto sua substituição serão santos, e não poderão ser resgatados.
Bartenura
אין מוכרין אותו – for we derive [through an analogy made – actually היקש – from two verses in close proximity one to the other] גאולה גאולה – derived from חרמים /property set apart for the priest’s or Temple use. It is stated concerning tithes (Leviticus 27:33): “it cannot be redeemed/לא יגאל ,” and it is stated concerning property set apart for the priest’s or Temple use (Leviticus 27:28): “[But of all that anyone owns, be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or proscribed; "לא ימכר ולא יגאל"[every proscribed thing is totally consecrated to the LORD].” Just as there (in the section concerning tithes) it states that the sale is with him, so too here in the case of proscribed property, the sale is with him.
English Explanation of Mishnah Bekhorot
All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed:
Are subject to the law of the firstling and to the priestly gifts,
And when they become like hullin [by being redeemed] they may be shorn and may be put to work.
And their young and their milk are permitted after they have been redeemed.
And he who slaughtered them outside the sanctuary is not liable.
And they do not render what is substituted for them [holy].
And if they died they may be redeemed, except for the firstling and the tithe of cattle.
This mishnah and tomorrow’s mishnah are an exact replica of Hullin 10:2. They are brought here in Tractate Bekhorot because they have some rules concerning bekhorot. My commentary, including the following introduction, is the same as that found in Hullin.
An animal that has a permanent physical blemish cannot be sacrificed. Our mishnah distinguishes between cases where the blemish preceded the consecration of the animal, versus cases where the consecration preceded the blemish.
If the animal had a permanent blemish before it was consecrated, then the animal itself doesn’t become holy. Instead, the consecrator has in reality dedicated the value of the animal to the Temple. Thus this animal is treated like a hullin, non-sacred, animal, except that it has to be redeemed before any use can be made of it. If it gives birth to a firstling, the firstling is holy, as is the case with a hullin animal. When one slaughters it, he must give the shoulder, cheeks and stomach to the priest. After it becomes hullin by being redeemed, it may be shorn and work may be performed with it. Similarly, its young and its milk are not prohibited. One who slaughters it outside the Temple is not liable for he has slaughtered a non-sacred animal. If one tries to exchange it for another animal, the other animal is not holy. If the animal dies, it will still need to be redeemed, so that its meat can be given to dogs.
The only exception to all of these rules is if this animal that had a permanent blemish is itself a firstling or a tithed animal. The firstling is holy from the moment it is born even if it has a blemish. Similarly, even blemished animals must be tithed (see Leviticus 27:33). Thus these animals are holy regardless of whether they have blemishes and therefore they cannot be treated as the animals above were treated.
Are subject to the law of the firstling and to the priestly gifts,
And when they become like hullin [by being redeemed] they may be shorn and may be put to work.
And their young and their milk are permitted after they have been redeemed.
And he who slaughtered them outside the sanctuary is not liable.
And they do not render what is substituted for them [holy].
And if they died they may be redeemed, except for the firstling and the tithe of cattle.
This mishnah and tomorrow’s mishnah are an exact replica of Hullin 10:2. They are brought here in Tractate Bekhorot because they have some rules concerning bekhorot. My commentary, including the following introduction, is the same as that found in Hullin.
An animal that has a permanent physical blemish cannot be sacrificed. Our mishnah distinguishes between cases where the blemish preceded the consecration of the animal, versus cases where the consecration preceded the blemish.
If the animal had a permanent blemish before it was consecrated, then the animal itself doesn’t become holy. Instead, the consecrator has in reality dedicated the value of the animal to the Temple. Thus this animal is treated like a hullin, non-sacred, animal, except that it has to be redeemed before any use can be made of it. If it gives birth to a firstling, the firstling is holy, as is the case with a hullin animal. When one slaughters it, he must give the shoulder, cheeks and stomach to the priest. After it becomes hullin by being redeemed, it may be shorn and work may be performed with it. Similarly, its young and its milk are not prohibited. One who slaughters it outside the Temple is not liable for he has slaughtered a non-sacred animal. If one tries to exchange it for another animal, the other animal is not holy. If the animal dies, it will still need to be redeemed, so that its meat can be given to dogs.
The only exception to all of these rules is if this animal that had a permanent blemish is itself a firstling or a tithed animal. The firstling is holy from the moment it is born even if it has a blemish. Similarly, even blemished animals must be tithed (see Leviticus 27:33). Thus these animals are holy regardless of whether they have blemishes and therefore they cannot be treated as the animals above were treated.
English Explanation of Mishnah Chullin
All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed: Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle. If the animal had a permanent blemish before it was consecrated, then the animal itself doesn’t become holy. Instead, the consecrator has in reality dedicated the value of the animal to the Temple. Thus this animal is treated like a hullin, non-sacred, animal, except that it has to be redeemed before any use can be made of it. If it gives birth to a firstling, the firstling is holy, as is the case with a hullin animal. When one slaughters it, he must give the shoulder, cheeks and stomach to the priest. After it becomes hullin by being redeemed, it may be shorn and work may be performed with it. Similarly, its young and its milk are not prohibited. One who slaughters it outside the Temple is not liable for he has slaughtered a non-sacred animal. If one tries to exchange it for another animal, the other animal is not holy. If the animal dies, it will still need to be redeemed, so that its meat can be given to dogs. The only exception to all of these rules is if this animal that had a permanent blemish is itself a firstling or a tithed animal. The firstling is holy from the moment it is born even if it has a blemish. Similarly, even blemished animals must be tithed (see Leviticus 27:33). Thus these animals are holy regardless of whether they have blemishes and therefore they cannot be treated as the animals above were treated.
Rashi
and to visit His Temple every morning To appear there every morning. Dunash (Teshuvoth Dunash, p. 53) explained in this manner. Menachem (Machbereth Menachem, p. 47) however associated it with (Lev. 27:33), “He shall not inquire (יבקר),” but Dunash interpreted it as an expression of “morning” (בקר).