Can one lechatchila choose to behead a firstborn donkey?











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A firstborn donkey must be redeemed by giving a lamb or goat kid to a kohen. If the owner of the donkey doesn't redeem it, the donkey must be decapitated with an ax and buried.



Rashi says that this is a punishment: By refusing to perform pidyon peter chamor, the owner caused a loss to the kohen, and incurs a loss himself.



But it's also similar to chalitza: the phrasing is "if he doesn't want to". And there's no problem choosing chalitza over yibbum: some say it's more important because nowadays people can't have proper Kavana when doing Yibbum, and in practice Ashkenazim almost always do chalitza.



So, lechatchila, can the owner of the donkey choose to break the donkey's neck rather than redeem it?










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    A firstborn donkey must be redeemed by giving a lamb or goat kid to a kohen. If the owner of the donkey doesn't redeem it, the donkey must be decapitated with an ax and buried.



    Rashi says that this is a punishment: By refusing to perform pidyon peter chamor, the owner caused a loss to the kohen, and incurs a loss himself.



    But it's also similar to chalitza: the phrasing is "if he doesn't want to". And there's no problem choosing chalitza over yibbum: some say it's more important because nowadays people can't have proper Kavana when doing Yibbum, and in practice Ashkenazim almost always do chalitza.



    So, lechatchila, can the owner of the donkey choose to break the donkey's neck rather than redeem it?










    share|improve this question


























      up vote
      3
      down vote

      favorite









      up vote
      3
      down vote

      favorite











      A firstborn donkey must be redeemed by giving a lamb or goat kid to a kohen. If the owner of the donkey doesn't redeem it, the donkey must be decapitated with an ax and buried.



      Rashi says that this is a punishment: By refusing to perform pidyon peter chamor, the owner caused a loss to the kohen, and incurs a loss himself.



      But it's also similar to chalitza: the phrasing is "if he doesn't want to". And there's no problem choosing chalitza over yibbum: some say it's more important because nowadays people can't have proper Kavana when doing Yibbum, and in practice Ashkenazim almost always do chalitza.



      So, lechatchila, can the owner of the donkey choose to break the donkey's neck rather than redeem it?










      share|improve this question















      A firstborn donkey must be redeemed by giving a lamb or goat kid to a kohen. If the owner of the donkey doesn't redeem it, the donkey must be decapitated with an ax and buried.



      Rashi says that this is a punishment: By refusing to perform pidyon peter chamor, the owner caused a loss to the kohen, and incurs a loss himself.



      But it's also similar to chalitza: the phrasing is "if he doesn't want to". And there's no problem choosing chalitza over yibbum: some say it's more important because nowadays people can't have proper Kavana when doing Yibbum, and in practice Ashkenazim almost always do chalitza.



      So, lechatchila, can the owner of the donkey choose to break the donkey's neck rather than redeem it?







      halacha animals bechor-firstborn






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      edited Nov 19 at 4:25









      msh210

      46.9k1187274




      46.9k1187274










      asked Nov 18 at 23:15









      Leopold

      427114




      427114






















          2 Answers
          2






          active

          oldest

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          up vote
          5
          down vote



          accepted










          The Rambam (Hil. Bikkurim 12:1) writes:




          מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה
          לעורפו
          שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו
          נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:



          It is a positive commandment for every Jewish man to redeem the first
          [male] issue of a donkey with a seh. If he does not desire to redeem
          it, it is a mitzvah for him to behead it
          , as [Exodus 13:13] states:
          "The first issue of a donkey you shall redeem with a seh. If you do
          not redeem it, you shall decapitate it."



          These two mitzvot apply in all places and at all times. The mitzvah
          of redemption takes precedence over the mitzvah of beheading [the
          donkey]
          .




          According to the Rambam, one fulfills a mitzvah by beheading, but redeeming has preference (and this parallels yibum and chalitzah). However, Raavad (ibid.) takes issue with Rambam's formulation:




          ואם לא רצה לפדותו מצות עשה לעורפו. א"א בחיי ראשי אין זה מן הפלפול ולא
          מן הדעת המיושבת שיחשוב זה במצות עשה אע"פ שאמרו מצות פדייה קודמת
          למצות עריפה לא שתחשב מצוה אבל היא עבירה ומזיק נקרא
          ומפסיד ממונו של
          כהן ומפני שאמר מצות פדייה אמר מצות עריפה




          According to Raavad, one who beheads the donkey has committed a sin, destroyed property and caused a loss to the kohen. Although the Mishnah refers to the "mitzvah" of arifah, this is only because it has already referred to the mitzvah of pediyah, but arifah is not a mitzvah at all.






          share|improve this answer




























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            Mishna Bekhorot 1:7




            מצות פדייה קודמת למצות עריפה, שנאמר "אם לא תפדה וערפתו"‏

            The Mitzva of redeeming precedes the Mitzva of [killing], as it says "And if you don't redeem is, [kill] it".




            So the owner could choose to kill it, but that's not what he's supposed to do. This is actually just like Yibbum, as the Mishna continues to explain, at least in cases where Yibbum can be performed with proper intention (which some communities assume is not common nowadays).



            (I don't know if you should call that "lechatchila" or not.)






            share|improve this answer





























              2 Answers
              2






              active

              oldest

              votes








              2 Answers
              2






              active

              oldest

              votes









              active

              oldest

              votes






              active

              oldest

              votes








              up vote
              5
              down vote



              accepted










              The Rambam (Hil. Bikkurim 12:1) writes:




              מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה
              לעורפו
              שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו
              נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:



              It is a positive commandment for every Jewish man to redeem the first
              [male] issue of a donkey with a seh. If he does not desire to redeem
              it, it is a mitzvah for him to behead it
              , as [Exodus 13:13] states:
              "The first issue of a donkey you shall redeem with a seh. If you do
              not redeem it, you shall decapitate it."



              These two mitzvot apply in all places and at all times. The mitzvah
              of redemption takes precedence over the mitzvah of beheading [the
              donkey]
              .




              According to the Rambam, one fulfills a mitzvah by beheading, but redeeming has preference (and this parallels yibum and chalitzah). However, Raavad (ibid.) takes issue with Rambam's formulation:




              ואם לא רצה לפדותו מצות עשה לעורפו. א"א בחיי ראשי אין זה מן הפלפול ולא
              מן הדעת המיושבת שיחשוב זה במצות עשה אע"פ שאמרו מצות פדייה קודמת
              למצות עריפה לא שתחשב מצוה אבל היא עבירה ומזיק נקרא
              ומפסיד ממונו של
              כהן ומפני שאמר מצות פדייה אמר מצות עריפה




              According to Raavad, one who beheads the donkey has committed a sin, destroyed property and caused a loss to the kohen. Although the Mishnah refers to the "mitzvah" of arifah, this is only because it has already referred to the mitzvah of pediyah, but arifah is not a mitzvah at all.






              share|improve this answer

























                up vote
                5
                down vote



                accepted










                The Rambam (Hil. Bikkurim 12:1) writes:




                מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה
                לעורפו
                שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו
                נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:



                It is a positive commandment for every Jewish man to redeem the first
                [male] issue of a donkey with a seh. If he does not desire to redeem
                it, it is a mitzvah for him to behead it
                , as [Exodus 13:13] states:
                "The first issue of a donkey you shall redeem with a seh. If you do
                not redeem it, you shall decapitate it."



                These two mitzvot apply in all places and at all times. The mitzvah
                of redemption takes precedence over the mitzvah of beheading [the
                donkey]
                .




                According to the Rambam, one fulfills a mitzvah by beheading, but redeeming has preference (and this parallels yibum and chalitzah). However, Raavad (ibid.) takes issue with Rambam's formulation:




                ואם לא רצה לפדותו מצות עשה לעורפו. א"א בחיי ראשי אין זה מן הפלפול ולא
                מן הדעת המיושבת שיחשוב זה במצות עשה אע"פ שאמרו מצות פדייה קודמת
                למצות עריפה לא שתחשב מצוה אבל היא עבירה ומזיק נקרא
                ומפסיד ממונו של
                כהן ומפני שאמר מצות פדייה אמר מצות עריפה




                According to Raavad, one who beheads the donkey has committed a sin, destroyed property and caused a loss to the kohen. Although the Mishnah refers to the "mitzvah" of arifah, this is only because it has already referred to the mitzvah of pediyah, but arifah is not a mitzvah at all.






                share|improve this answer























                  up vote
                  5
                  down vote



                  accepted







                  up vote
                  5
                  down vote



                  accepted






                  The Rambam (Hil. Bikkurim 12:1) writes:




                  מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה
                  לעורפו
                  שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו
                  נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:



                  It is a positive commandment for every Jewish man to redeem the first
                  [male] issue of a donkey with a seh. If he does not desire to redeem
                  it, it is a mitzvah for him to behead it
                  , as [Exodus 13:13] states:
                  "The first issue of a donkey you shall redeem with a seh. If you do
                  not redeem it, you shall decapitate it."



                  These two mitzvot apply in all places and at all times. The mitzvah
                  of redemption takes precedence over the mitzvah of beheading [the
                  donkey]
                  .




                  According to the Rambam, one fulfills a mitzvah by beheading, but redeeming has preference (and this parallels yibum and chalitzah). However, Raavad (ibid.) takes issue with Rambam's formulation:




                  ואם לא רצה לפדותו מצות עשה לעורפו. א"א בחיי ראשי אין זה מן הפלפול ולא
                  מן הדעת המיושבת שיחשוב זה במצות עשה אע"פ שאמרו מצות פדייה קודמת
                  למצות עריפה לא שתחשב מצוה אבל היא עבירה ומזיק נקרא
                  ומפסיד ממונו של
                  כהן ומפני שאמר מצות פדייה אמר מצות עריפה




                  According to Raavad, one who beheads the donkey has committed a sin, destroyed property and caused a loss to the kohen. Although the Mishnah refers to the "mitzvah" of arifah, this is only because it has already referred to the mitzvah of pediyah, but arifah is not a mitzvah at all.






                  share|improve this answer












                  The Rambam (Hil. Bikkurim 12:1) writes:




                  מצות עשה לפדות כל אדם מישראל פטר חמור בשה ואם לא רצה לפדותו מצות עשה
                  לעורפו
                  שנאמר ופטר חמור תפדה בשה ואם לא תפדה וערפתו ושתי מצות אלו
                  נוהגות בכל מקום ובכל זמן ומצות פדייה קודמת למצות עריפה:



                  It is a positive commandment for every Jewish man to redeem the first
                  [male] issue of a donkey with a seh. If he does not desire to redeem
                  it, it is a mitzvah for him to behead it
                  , as [Exodus 13:13] states:
                  "The first issue of a donkey you shall redeem with a seh. If you do
                  not redeem it, you shall decapitate it."



                  These two mitzvot apply in all places and at all times. The mitzvah
                  of redemption takes precedence over the mitzvah of beheading [the
                  donkey]
                  .




                  According to the Rambam, one fulfills a mitzvah by beheading, but redeeming has preference (and this parallels yibum and chalitzah). However, Raavad (ibid.) takes issue with Rambam's formulation:




                  ואם לא רצה לפדותו מצות עשה לעורפו. א"א בחיי ראשי אין זה מן הפלפול ולא
                  מן הדעת המיושבת שיחשוב זה במצות עשה אע"פ שאמרו מצות פדייה קודמת
                  למצות עריפה לא שתחשב מצוה אבל היא עבירה ומזיק נקרא
                  ומפסיד ממונו של
                  כהן ומפני שאמר מצות פדייה אמר מצות עריפה




                  According to Raavad, one who beheads the donkey has committed a sin, destroyed property and caused a loss to the kohen. Although the Mishnah refers to the "mitzvah" of arifah, this is only because it has already referred to the mitzvah of pediyah, but arifah is not a mitzvah at all.







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                  answered Nov 19 at 15:42









                  wfb

                  9,9552253




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                      up vote
                      7
                      down vote













                      Mishna Bekhorot 1:7




                      מצות פדייה קודמת למצות עריפה, שנאמר "אם לא תפדה וערפתו"‏

                      The Mitzva of redeeming precedes the Mitzva of [killing], as it says "And if you don't redeem is, [kill] it".




                      So the owner could choose to kill it, but that's not what he's supposed to do. This is actually just like Yibbum, as the Mishna continues to explain, at least in cases where Yibbum can be performed with proper intention (which some communities assume is not common nowadays).



                      (I don't know if you should call that "lechatchila" or not.)






                      share|improve this answer

























                        up vote
                        7
                        down vote













                        Mishna Bekhorot 1:7




                        מצות פדייה קודמת למצות עריפה, שנאמר "אם לא תפדה וערפתו"‏

                        The Mitzva of redeeming precedes the Mitzva of [killing], as it says "And if you don't redeem is, [kill] it".




                        So the owner could choose to kill it, but that's not what he's supposed to do. This is actually just like Yibbum, as the Mishna continues to explain, at least in cases where Yibbum can be performed with proper intention (which some communities assume is not common nowadays).



                        (I don't know if you should call that "lechatchila" or not.)






                        share|improve this answer























                          up vote
                          7
                          down vote










                          up vote
                          7
                          down vote









                          Mishna Bekhorot 1:7




                          מצות פדייה קודמת למצות עריפה, שנאמר "אם לא תפדה וערפתו"‏

                          The Mitzva of redeeming precedes the Mitzva of [killing], as it says "And if you don't redeem is, [kill] it".




                          So the owner could choose to kill it, but that's not what he's supposed to do. This is actually just like Yibbum, as the Mishna continues to explain, at least in cases where Yibbum can be performed with proper intention (which some communities assume is not common nowadays).



                          (I don't know if you should call that "lechatchila" or not.)






                          share|improve this answer












                          Mishna Bekhorot 1:7




                          מצות פדייה קודמת למצות עריפה, שנאמר "אם לא תפדה וערפתו"‏

                          The Mitzva of redeeming precedes the Mitzva of [killing], as it says "And if you don't redeem is, [kill] it".




                          So the owner could choose to kill it, but that's not what he's supposed to do. This is actually just like Yibbum, as the Mishna continues to explain, at least in cases where Yibbum can be performed with proper intention (which some communities assume is not common nowadays).



                          (I don't know if you should call that "lechatchila" or not.)







                          share|improve this answer












                          share|improve this answer



                          share|improve this answer










                          answered Nov 18 at 23:35









                          Double AA

                          76.9k6185395




                          76.9k6185395















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