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Study Guide

Study Guide

The braita states that an owner retains financial benefit (tovat hana'a) for priestly gifts, permitting an Israelite to accept payment from a fellow Israelite to direct teruma to a specific kohen who is a relative, whereas a kohen may not pay another kohen for it. The Gemara asks why the braita specifies teruma rather than other priestly gifts (matnot kehuna). It answers that teruma possesses intrinsic sanctity (kedushat haguf) and cannot be redeemed, so people will not mistakenly treat it as unconsecrated (chullin); whereas monetary-sanctity gifts (kedushat damim) might lead people to err, thinking they can redeem them for a small sum and treat them as chullin. The Gemara outlines several lenient rulings regarding teruma from outside the Land of Israel (terumat chutz la'aretz): it is exempt from the prohibition of a kohen assisting at the threshing floor, it is nullified by a simple majority, one may eat from the produce before separating it, and its prohibition applies only to someone whose impurity issues directly from their body (such as a zav or nidda), and even then only for eating rather than touching. Ravina applies this to challa outside Israel: a woman in a state of nidda may separate challa, which may then be eaten by a young kohen; if no such kohen is present, she burns it in the oven and separates a second challa to maintain the practice of challa, which an adult kohen may eat. Following a query posed to Rav Nachman, Rav Amram, and Rami bar Chama on a boat, Rav Amram held like Rav that one who is impure from corpse contamination must immerse in a mikveh, though he does not need to wait for sunset; however, the Gemara clarifies that we do not hold like Rav, but rather like Shmuel, that if the impurity is from an external source, there is no prohibition to eat this teruma in a state of impurity. The Mishna rules that a bekhor is eaten within its first year. Rav derives from the verse "before Hashem your God you shall eat it year by year" that a bekhor's year is calculated based on its own individual birth date rather than the calendar year. The school of Rebbi derives this law from sacrifices in general and derives a different law from the term "year by year"—that a bekhor may be eaten across two calendar years, specifically for two days and one night.

Study Guide A braita presents opinions regarding an animal purchased from a non-Jew whose birthing history is unknown. Rabbi Yishmael establishes age-based presumptions (that a goat in its first year, a sheep in its second, and a cow or donkey in its third is assumed to have not yet produced a firstborn prior to the sale), while Rabbi Yosi bar Rabbi Yehuda requires four years for a donkey. Rabbi Yehoshua quotes his rabbis and counters that a bodily discharge (tinuf), which could indicate a prior miscarriage, would also exempt an animal from bekhora, while he himself adds that a goat that had a bodily discharge at six months could still have another offspring within a year. Rabbi Akiva breaks it all down into three cases—where it is known there was a prior birth, where it is known there was no prior birth, or where it is uncertain. The Gemara analyzes the debate between Rabbi Yishmael and Rabbi Yehoshua—suggesting three possible ways to understand the disagreement. Is the debate whether a tinuf (murky discharge) will exempt an animal from the laws of bekhora, whether we need to be concerned that there was a murky discharge even though that only happens in a minority of cases, or whether an animal can miscarry and give birth again in the same year.   The Gemara then analyzes the difference between what Rabbi Yehoshua quoted in the name of his rabbis and what he himself holds. Again, three possible explanations are brought: Do they disagree about Zeiri's ruling that an animal cannot become pregnant within thirty days of a discharge, can an animal give birth before five complete months of gestation (yoledet lemikuta'in), or can we count part of a day as a full day (miktzat hayom kekulo) in this context. It then explores the dispute between Rabbi Yehoshua and Rabbi Akiva and explains the debate to be whether milk production serves as definitive proof of a prior birth to exempt the animal. A second braita discusses a case where a young goat and her three daughters each give birth to three female kids within a single year, enabling all twelve offspring to enter the pen for animal tithe (ma'aser behema). The Gemara clarifies why the braita specified three offspring per animal, reaching a total of twelve, rather than bringing a case that reached a total of ten, which is the minimum amount required for animal tithing.