Bechoros Daf 31 בכורות דַף 31

A Baraisa states that a person may examine all bechoros for blemishes, חוץ משל עצמו – except for his own, because people might suspect that his ruling was biased. However, רואה את קדשיו – he may examine his own korbanos and מעשר בהמה, and he may issue rulings about his own טהרות. This case cannot be where a three-person panel permitted the bechor, because a single member would not be suspected of bias. Rather, the case is ביחיד מומחה – with a single expert, who can judge the case alone. Therefore, he may not examine his own bechor. Still, he may examine his own korbanos (e.g., a שלמים), because his ruling will not be suspected of bias, דאי בעי מיתשיל עלייהו – because if he wanted to eat it as chullin, he could ask a sage to annul his initial consecration. Regarding מעשר בהמה there is also no suspicion, דאי בעי שדי ביה מומא בכוליה עדריה – because if he wanted, he could have inflicted his entire flock with blemishes before separating מעשר בהמה, which is permitted. He may rule on his own טהרות without bias, because he could eat his tamei foods when he is tamei.

The fifth Perek begins: כל פסולי המוקדשין (הנאתן להקדש) – for all disqualified korbanos, their benefit is for hekdesh (i.e., their higher sale price benefits hekdesh). Therefore, נמכרין באיטליז – they may be sold in the open market, ונשחטין באיטליז – and may be shechted in the market, ונשקלין בליטרא – and may be weighed against a litra of weight. Although these methods are degrading for kodashim, they are allowed for the benefit of hekdesh. However, these are all forbidden for a disqualified bechor and maaser, שהנייתן לבעלים – because their benefit is for their owner. Rather, they must be sold privately, and their value must be estimated, although this may cause some loss. Still, one may weigh a portion of bechor meat against another portion of meat (whose weight is already known). The Gemara objects that if korbanos are sold after they were already redeemed, the proceeds belong to the owner, not to hekdesh!? It concludes that the Mishnah means the higher sale price benefits hekdesh in its initial פדיון: since a potential redeemer knows he will be permitted to sell it publicly, טפי ופריק מעיקרא – he will redeem it for more money initially.

A Baraisa teaches that although מעשר בהמה may not be sold, the מעשר בהמה of יתומים may be sold. It concludes that after one shechted a מעשר בהמה, מבליעו בעורו בחלבו ובגידו ובקרניו – he may include [the meat] in the sale of its hide, חלב, sinews, and horns. Meaning, he incorporates the meat’s value into the sale by inflating the price of an inedible component (which is permitted to sell) and gives the meat as a “gift.” This Baraisa is explained in two ways: Abaye says it is a single ruling permitting selling the מעשר בהמה of יתומים through הבלעה, but an adult’s מעשר בהמה may not be sold at all. Rava says the Baraisa is teaching two separate rulings: the מעשר בהמה of יתומים may be sold outright, and even an adult may sell his מעשר בהמה through הבלעה. He darshens that מדאורייתא, it is permitted to sell it after shechitah, but it is Rabbinically prohibited so it should not be sold before shechitah. Therefore, they never prohibited inedible items, which are not evaluated while the animal is alive. Regarding יתומים, they applied the Biblical law.