Chullin 268
ראשית הגז והמתנות ופדיון הבן ופדיון פטר חמור לפטור
with regard to the first of the fleece, the priestly dues, the redemption of his firstborn son, and the redemption of the firstling of an ass,<span class="x" onmousemove="('comment',' Sc., the lamb used for redeeming the firstling of the ass; v. supra n. 7.');"><sup>1</sup></span>
כי אתא רבין אמר
he is exempt.<span class="x" onmousemove="('comment',' In all these cases the doubt was whether at the material time, i.e., when the obligation to make these presents to the priest fell due, this man was already a proselyte or not. Since, however, these are all monetary considerations we adopt the lenient view and leave it to the priest who is the claimant to establish his claim.');"><sup>2</sup></span>
קמה אקמה רמי ליה
When Rabin came [from Palestine] he reported that he had pointed out to him a contradiction with regard to the standing corn itself.<span class="x" onmousemove="('comment',' I.e., that Resh Lakish had pointed out to R. Johanan a contradiction between R. Meir's views with regard to standing corn, and not, as reported by R. Dimi, a contradiction between R. Meir's views with regard to standing corn and the priestly dues. According to Rabin's report Resh Lakish had adduced a Baraitha concerning standing corn in which R. Meir's view was in direct conflict with that expressed by him in Mishnah Pe'ah IV, 11. R. Johanan, however, made the same answer as reported above, viz., that the latter Mishnah was taught by an individual.');"><sup>3</sup></span>
מיתיבי
but not for ravens and bats.<span class="x" onmousemove="('comment',' So that where there are no poor the gleanings may be gathered by the owner and consumed by him, but on no account are they to be left in the open field to be consumed by birds.');"><sup>6</sup></span>
אין מביאין תרומה לא מגורן לעיר ולא ממדבר לישוב ואם אין שם כהן שוכר פרה ומביאה מפני הפסד תרומה
An objection was raised: One is not obliged to bring in the terumah from the threshing-floor into the town, nor from the desert into the inhabited place;<span class="x" onmousemove="('comment',' The priest must go and fetch it himself.');"><sup>7</sup></span>
שאני תרומה דטבלה ולא סגיא דלא מפריש לה
if, however, there is no priest there [in the district], one mus hire a cow and bring it in, for otherwise there would be a waste of terumah!<span class="x" onmousemove="('comment',' The owner must then bring it in and store it for the priest (no doubt he could claim his expenses from the priest, cf. Maim. Yad, Terumoth XII, 17) ; the same should also be the rule with the dues to the poor, i.e., the owner should collect and keep them for the poor, but not consume them himself. kcy');"><sup>8</sup></span>
והרי מתנות דלא טבלי ותניא
- In the case of terumah it is different, for [without setting apart the terumah] the whole is forbidden,<span class="x" onmousemove="('comment',' 'mixed', i.e., untithed produce, which is forbidden to be eaten under the penalty of death at the hands of Heaven.');"><sup>9</sup></span>
מקום שנהגו למלוג בעגלים לא יפשיט את הזרוע
and therefore one has no choice but to set it apart.<span class="x" onmousemove="('comment',' And since one must set it apart in order to render the rest of the produce permitted, it becomes one's duty also to keep it in store fur the priest; but this is not the case with gleanings, for the produce is under no restriction even though the gleanings were not left.');"><sup>10</sup></span>
להפשיט את הראש לא יפשיט את הלחי
But take the case of the priestly dues they do not render the whole forbidden, nevertheless it has been taught: Where the custom is only to scrape away [with boiling water the hair] of calves,<span class="x" onmousemove="('comment',' And cook it together with its skin and eat it. V. Alfasi for a variant in the text and the comment of R. Nissim thereon.');"><sup>11</sup></span>
שאני מתנות כהונה דנתינה כתיבא ביה
moreover, where the custom is to remove the skin from the head one should not remove the skin from the cheeks.<span class="x" onmousemove="('comment',' But one should give it to the priest with the skin upon it.');"><sup>12</sup></span>
השתא דאתית להכי תרומה נמי
If there is no priest [to whom to give these dues], one must estimate their value<span class="x" onmousemove="('comment',' And set aside the money to be given to the first priest that claims it. This should be the case, should it not, with the gifts to the poor too?');"><sup>13</sup></span>
נתינה כתיבא ביה
and then eat them, so that there should be no loss to the priest! - In the case of the priestly dues it is different, for in regard to them the term giving is used.<span class="x" onmousemove="('comment',' Cf. Deut. XVIII, 3. It is thus one's duty to give them to the priest, even though no priests are available at the time.');"><sup>14</sup></span>
לכדתניא
For what purpose then do I require the additional expression 'Thou shalt leave them'?<span class="x" onmousemove="('comment',' This expression is found in Lev. XIX, 10 and also in XXIII, 22. Surely its purpose is to teach that one must keep the dues for the poor, is it not?');"><sup>16</sup></span>
המפקיר את כרמו ולשחר השכים ובצרו חייב בפרט ובעוללות ובשכחה ובפאה ופטור מן המעשרות
- For the following teaching: If a man renounced the ownership of his vineyard and rose early on the following morning and gathered the grapes, he is liable to the laws of the fallen grapes, the small clusters, the forgotten clusters, and the corners [of the vineyard], but he is exempt from the tithe.<span class="x" onmousemove="('comment',' For although ownerless property or property that has been renounced by its owner is free from these poor laws, in this case the original owner has by his conduct resumed the ownership of the vineyard and is therefore liable to these poor laws. This is inferred from the superfluous expression 'Thou shalt leave them', which, as shown supra ');"><sup>17</sup></span>
(ויקרא כא, י) והכהן הגדול מאחיו שיהא גדול מאחיו בנוי בחכמה ובעושר
Or, if you wish, you may say that in the case of an eminent person it is different.<span class="x" onmousemove="('comment',' R. Ammi as head of the Academy was permitted to acquire the money for himself; indeed, it is a duty upon all to make him 'the greatest among his brethren'.');"><sup>20</sup></span>
ר' יהודה אומר
FROM THE JOINT UP TO THE SHOULDER-SOCKET OF THE FORELIMB;<span class="x" onmousemove="('comment',' I.e., from the carpus to the scapula; it thus consists of two bones, the radius and the humerus. V. Diagram of ox.');"><sup>22</sup></span>
אי זהו לחי מן הפרק של לחי עד פיקה של גרגרת:
THE CORRESPONDING PART OF THE HIND LEG IS CALLED THE THIGH.<span class="x" onmousemove="('comment',' I.e., from the tarsus to the innominate bone; this also consists of two bones, the tibia and the femur. This portion together with the breast was to be given to the priest from every peace-offering, cf. Lev. VII, 32.');"><sup>24</sup></span>
אתה אומר זה זרוע ימין או אינו אלא זרוע שמאל
FROM THE JOINT OF THE JAW TO THE PROMINENCE OF THE WINDPIPE.<span class="x" onmousemove="('comment',' I.e., the tip of the thyroid cartilage. This extent includes the whole of the lower jaw and the tongue. gurzv');"><sup>26</sup></span>
להביא חלב שעל גבי הקבה וחלב שבתוך הקבה
- To include the fat that lies upon the stomach and the fat within the stomach.<span class="x" onmousemove="('comment',' The fat upon the greater and lesser curvatures of the stomach; v. Tur. Yoreh De'ah c. LXI. Perhaps the second should be read , i.e., the milk within the stomach; and from Rashi (in MSS.) this would appear to be the meaning.');"><sup>30</sup></span>
דאמר ר' יהושע
For R'Joshua<span class="x" onmousemove="('comment',' Probably R. Joshua b. Levi; so MS .M. In many MSS. (v. Bah) 'For' at the head of this passage is omitted, and the passage is quite independent of what has gone before.');"><sup>31</sup></span>
כהנים נהגו בו עין יפה ונתנוהו לבעלים טעמא דנהגו הא לא נהגו דידיה הוא
said: The priests were in the habit of being generous with this<span class="x" onmousemove="('comment',' Sc., the supplementary portions of the stomach. Cf. Taz, Yoreh De'ah c. LXI, sub-sec. 7. ,urunj harus ,unuar harus');"><sup>32</sup></span>
ולחיים כנגד תפלה וכן הוא אומר (תהלים קו, ל) ויעמוד פנחס ויפלל
used to say: 'The shoulder'<span class="x" onmousemove="('comment',' These portions were granted to the priests as a reward for Phinehas's zealous act in slaying Zimri, and so turned away God's wrath from Israel. V. Num. XXV, 6ff.');"><sup>34</sup></span>
קבה כמשמעה וכן הוא אומר (במדבר כה, ח) ואת האשה אל קבתה
represents the hand [of Phinehas], for it is written: And took a spear in his hand.<span class="x" onmousemove="('comment',' Ibid. 7. Presumably in his right hand, consequently it is the right shoulder that is to be given.');"><sup>35</sup></span>
(ויקרא ז, לב) שוק הימין אין לי אלא שוק הימין זרוע מוקדשין מנין
'The maw' - this is to be taken in its literal sense, for so it is written: A the woman through her stomach.<span class="x" onmousemove="('comment',' Num. XXV, 8.');"><sup>37</sup></span>
(ויקרא ז, יד) תרומה זרוע חולין מנין
from this I only know the right thigh, whence do I know this of the shoulder of consecrated animals?<span class="x" onmousemove="('comment',' That the shoulder which is taken as a heave-offering from the sacrifice of the Nazirite (cf. Num. VI, 19) shall be the right one.');"><sup>39</sup></span>
לא קשיא הא רבנן והא רבי חנינא בן אנטיגנוס דתניא
But it has been taught: One should cut it away and the place of slaughtering should go with it!<span class="x" onmousemove="('comment',' This apparently implies that a part of the area prescribed for slaughtering must be included in 'the cheek'. This however is not the case according to the description of 'the cheek' in our Mishnah, for the tip of the thyroid cartilage, which is the limit described in the Mishnah, is surely not within the area prescribed for slaughtering.');"><sup>42</sup></span>
איבעית אימא
R'Hanina B'Antigonus testified that a deflection is permitted.<span class="x" onmousemove="('comment',' V. supra 18b. According to R. Hanina b. Antigonus the tip of the thyroid cartilage is within the area prescribed for slaughtering. It must be observed that with regard to the extent of the cheek that is given to the priest there is no difference of opinion between R. Hanina and the Rabbis.');"><sup>43</sup></span>
הא והא רבנן ומאי עמה
Or, if you wish, you may say that both statements accord with the opinion of the Rabbis, for 'with it' [in the Baraitha] means with the [rest of the] animal.<span class="x" onmousemove="('comment',' But it is not included in the portion of 'the cheek'.');"><sup>44</sup></span>