Chullin 273

Chapter 273

א בקדושה ומכירה והנך נפישין

1 sacred,<span class="x" onmousemove="('comment',' The firstling and the first of the fleece have not to be consecrated, the former because it is sacred from the womb and the latter because it has no sanctity whatsoever, whereas the cattle tithe must be consecrated with the rod.');">1

ב פשוט מפשוט עדיף ליה:

2 and (viii) sold,2

ג ראשית הגז אינו נוהג אלא ברחלים:

3 and these have more points in common? - It is preferable to draw the analogy from ordinary animals.3

ד מנא הני מילי

4 THE LAW OF THE FIRST OF THE FLEECE APPLIES ONLY TO SHEEP.

ה אמר רב חסדא

5 Whence is this derived? - R'Hisda said: An inference is made by means of the common expression 'fleece'; it is written here: The first of the fleece,4

ו אתיא גיזה גיזה כתיב הכא (דברים יח, ד) ראשית גז צאנך תתן לו וכתיב התם (איוב לא, כ) ומגז כבשי יתחמם מה להלן כבשים

6 and it is written there: And if he were not warned with the fleece of my sheep;5

ז אף כאן כבשים ונילף גיזה גיזה מבכור דתניא

7 just as there it i [the fleece of], sheep, so here it refers to [the fleece of] sheep.

ח (דברים טו, יט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך אין לי אלא שור בעבודה וצאן בגיזה מנין ליתן האמור של זה בזה ואת האמור של זה בזה

8 Should not the inference rather be made by means of the common expression 'fleece' from the law of the firstling?

ט ת"ל

9 For it has been taught:6

י לא תעבוד ולא תגוז

10 From the verse: Thou shalt do no work with the firstling of thine ox, nor shear the fleece of the firstling of thy sheep,7

יא אמר קרא

11 I only know that an ox [may not be put] to any work and that the sheep [may not be] shorn, whence do I know to apply the restriction of the one to the other?

יב (דברים יח, ד) תתן לו ולא לשקו

12 The text therefore states: Thou shalt do no work.

יג אלא מעתה נוצה של עזים ליחייב

13 nor shear!<span class="x" onmousemove="('comment',' These verbs stated at the head of the sentence imply that the prohibition is general and not restricted to the specific objects mentioned in the verse. It follows then that it is forbidden to shear 'the fleece' (i.e., the hair) of an ox; consequently by analogy with the firstling 'the fleece' of an ox should also be subject to the law of the first of the fleece.');">8

יד בעינן גיזה וליכא

14 - Scripture says: 'Thou shalt give him', and not for his sack.<span class="x" onmousemove="('comment',' Deut. XVIII, 4. It must be given to the priest for his use, i.e., for clothing; the fleece of an ox, however, is not usually made into clothing but used for making sacks.');">9

טו מאן שמעת ליה האי סברא ר' יוסי הא מודי ר' יוסי במידי דאורחיה

15 If so, then goats' hair should also be subject to this law, should it not?10

טז אלא כדאמר ר' יהושע בן לוי

16 - It is necessary that it be shorn, which is not the case [with goats' hair].11

יז (דברים יח, ה) לעמוד לשרת דבר הראוי לשירות

17 But whom, have you heard, holding this view?12

יח הכא נמי

18 It is R'Jose, is it not?13

יט דבר הראוי לשירות

19 And R'Jose agrees that what is the general practice [is included]!14

כ אלא גיזה גיזה למאי אתא

20 - As R'Joshua B'Levi said elsewhere,15

כא לכדתנא דבי ר' ישמעאל דתנא דבי ר' ישמעאל

21 The expression 'to stand to minister'16

כב כבשים שצמרן קשה פטורים מראשית הגז שנאמר ומגז כבשי יתחמם

22 indicates something serviceable for ministering, so here too, it must be something serviceable for ministering.<span class="x" onmousemove="('comment',' I.e., the fleece referred to in the preceding verse 4 must be such as could be used for the priestly robes of service, and the blue wool in the priestly garments was of sheep's wool and not of goats' hair.');">17

כג תני חדא

23 What then is the significance of the analogy by reason of the common expression 'fleece'? - It is in respect of the following teaching of a Tanna of the school of R'Ishmael.

כד גוזז את העזים ושוטף את הרחלים פטור ותניא אידך

24 For a Tanna of the school of R'Ishmael taught:18

כה הגוזז את העזים פטור ושוטף את הרחלים חייב

25 Sheep with hard wool are exempt from the law of the first of the fleece, since it is written: And if he were not warmed with the fleece of my sheep.<span class="x" onmousemove="('comment',' Job. XXXI, 20. Hence only soft wool which gives warmth is subject to the law of the first of the fleece, but not hard wool; this rule is established by reason of the analogy through the expression 'fleece'.');">19

כו לא קשיא הא רבנן והא ר' יוסי

26 One [Baraitha] teaches: If a man shears the [hair of] goats or washes the sheep [and plucks their wool] he i exempt from the first of the fleece.<span class="x" onmousemove="('comment',' The usual practice is to shear the wool of the sheep, and to pluck the hair of the goats after they have been washed in water so that the hair should come away more easily. Any person who acts contrary to these practices is exempt from giving the first of the fleece.');">20

כז דתניא

27 Another [Baraitha] teaches: If a man shears the [hair of] goats he is exempt from the first of the fleece; if he washes the sheep [and then plucks their wool] he is liable.

כח (ויקרא יט, ט) לקט קצירך ולא לקט קיטוף

28 There is, however, no difficulty; for one [Baraitha] sets forth R'Jose's view,21

כט ר' יוסי אומר

29 the other that of the Rabbis.

ל אין לקט אלא הבא מחמת קציר

30 For it has been taught: Scripture says: The gleaning of thy harvest,22

לא ר' יוסי היינו ת"ק

31 but not the gleaning of plucking.23

לב כולה ר' יוסי היא והכי קתני

32 R'Jose says: Gleaning is only that which falls at the reaping.24

לג שר' יוסי אומר אין לקט אלא הבא מחמת קציר

33 Is not R'Jose's view identical with that of the first Tanna - The whole of the Baraitha sets forth R'Jose s view, render therefore, 'For R'Jose says: Gleaning is only that which falls at the reaping'.

לד א"ל רב אחא בריה דרבא לרב אשי

34 R'Aha the son of Raba said to R'Ashi: R'Jose nevertheless agrees that what is the general practice [is included].25

לה מודה ר' יוסי במידי דאורחיה

35 For it has been taught: R'Jose says, [Scripture states:] Harvest22

לו דתניא ר' יוסי אומר

36 from which I only know that reaping [is subject to the law of gleanings]; whence would I know uprooting?26

לז קציר אין לי אלא קציר עוקר מנין

37 The text therefore states: To reap.22

לח ת"ל

38 And whence would I know plucking?26

לט (ויקרא יט, ט) לקצור תולש מנין

39 The text therefore states: When thou reapest.<span class="x" onmousemove="('comment',' Lev. XXIII, 22. This as well as the 'preceding expression 'to reap' is redundant in the verse and serves to include every manner of 'harvesting' which is the usual practice with regard to the particular plants.');">27

מ ת"ל

40 Rabina said to R'Ashi: We have also learnt the same:28

מא (ויקרא כג, כב) בקוצרך

41 If rows of onions are planted among vegetables, R'Jose says: 'The corner' must be left in each [row].<span class="x" onmousemove="('comment',' Of all vegetables only onions and garlic are subject to the law of 'the corner'. Here, since the other vegetables separate the rows of onions from each other, each row, maintains R. Jose, is deemed a separate field and therefore each is subject to the law of 'the corner'. It is clear, however, that that which is usually plucked, as onions, is subject to the law of the corners. itm');">29

מב אמר ליה רבינא לרב אשי אף אנן נמי תנינא

42 But the Sages say: In one for all.

מג מלבנות בצלים שבין הירק ר' יוסי אומר

43 WHAT IS MEANT BY 'MANY'?

מד פאה מכל אחד ואחד וחכמים אומרים

44 Now Beth Shammai's view is clear, for [we see that] two sheep are also referred to as zon,30

מה מאחת על הכל:

45 but what is the reason for Beth Hillel's view? - R'Kahana answered: The verse says: Five sheep ready dressed,31

מו וכמה הוא מרובה:

46 that is, 'ready' [now]32

מז בשלמא לב"ש תרתי נמי איקרו צאן אלא לב"ה מ"ט

47 for the fulfilment of two precepts, viz. , the first of th fleece and the priestly dues.

מח אמר רב כהנא

48 But perhaps it refers to the law of the firstling and the priestly dues? - [This cannot be, for] is not one [sheep] subject to the law of the firstling?

מט אמר קרא (שמואל א כה, יח) עשויות שעושות ב' מצות ראשית הגז ומתנות

49 Then according to your suggestion [it ca also be asked:] Is not one [sheep] subject to the priestly dues? - Rather, said R'Ashi, the verse says: 'Five sheep ready dressed', that is, they bid their owner to be ready, addressing him, 'Up, perform the commandment'.<span class="x" onmousemove="('comment',' This can only refer to the law of the first of the fleece for which, as is apparent from the verse, there must be a minimum of five sheep; for the law of the firstling and the priestly dues apply even to a single sheep.');">33

נ אימא

50 It was taught: R'Ishmael son of R'Jose says in the name of his father,34

נא בכורה ומתנות

51 Four [sheep are subject to the law of the first of the fleece], as it is written: Four sheep for a sheep.35

נב בכורה חדא מי לא מיחייבא

52 It was taught: Rabbi said: Had their36

נג ולטעמיך מתנות חדא מי לא מיחייבא

53 views been based on words from the Torah and Beribbi's37

נד אלא אמר רב אשי

54 view on words from the prophets, we should nevertheless have had to adopt Beribbi's view,<span class="x" onmousemove="('comment',' Since it is assumed for the present that Beribbi's view is in the nature of a compromise, i.e., not so many as five as Beth Hillel would have it; nor so few as two as Beth Shammai, but four.');">38

נה עשויות שמעשות את בעליהן ואומרות לו

55 how much more now that their views are based on words from the Prophets and Beribbi's view on words of the Torah! But has not a Master said,39

נו קום עשה מצוה

56 A compromise of a third [independent opinion] is no true compromise?<span class="x" onmousemove="('comment',' And cannot be accepted as the final decision. Here Beribbi's view is not a true compromise, for it does not adopt any of the arguments of the conflicting Rabbis, but constitutes a third independent opinion opposed in its entirety to each of the other opinions.');">40

נז תניא דבי רבי ישמעאל בר' יוסי אומר משום אביו

נח ארבע שנאמר (שמות כא, לז) וארבע צאן תחת השה

נט תניא אמר רבי

ס אלמלא דבריהן דברי תורה ודברי בריבי קבלה אנן דברי בריבי שומעין

סא וכל שכן שדבריהם דברי קבלה ודברי בריבי דברי תורה

סב והאמר מר

סג אין הכרעה שלישית מכרעת

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