Chullin 275
אין והתנן
But do we know of any Tanna that refers to a maneh of forty sela's? - We do, indeed; for it has been taught: A new<span class="x" onmousemove="('comment',' I.e., unfinished; the skin had not yet been sewn up completely and therefore it cannot contract uncleanness, for it is an unfinished article.');"><sup>1</sup></span>
וכמה נותן לו כו':
A Tanna taught: It does not mean that one must first bleach it and give it him, but that after the priest has bleached it there should be th weight of five sela's.<span class="x" onmousemove="('comment',' I.e., it is not incumbent upon an Israelite to give the priest bleached wool, but he must estimate such a quantity as would, after bleaching, make up five sela's weight.');"><sup>3</sup></span>
לא שילבננו ויתננו לו אלא שילבננו כהן ויעמוד על חמש סלעים:
Whence is this derived? - R'Joshua B'Levi said: The expression 'to stand to minister'<span class="x" onmousemove="('comment',' Deut. XVIII, 5; this verse follows immediately after the law of the first of the fleece.');"><sup>4</sup></span>
מנהני מילי
must be something serviceable for ministering, and that is, the girdle.<span class="x" onmousemove="('comment',' Which is the smallest article among the priestly robes, and could he woven out of five sela's of wool. ,ap,');"><sup>6</sup></span>
אמר ר' יהושע בן לוי
Perhaps it is the robe [that is meant]? - If you grasp a lot, you cannot hold it; if yo grasp a little, you can hold it.<span class="x" onmousemove="('comment',' A proverbial saying. I.e., where there are two possible inferences always select that which gives the smaller result. V. Rashi s.v. .');"><sup>7</sup></span>
אימא מעיל
For it has been taught: Upon the High Priest's head there lay a woollen cap upon which was placed the plate [of gold], in order to fulfil literally what is said: And thou shalt put it on a lace of blue wool!<span class="x" onmousemove="('comment',' Ex. XXVIII, 37.');"><sup>8</sup></span>
כיפה של צמר היתה מונחת בראש כהן גדול ועליה ציץ נתון לקיים מה שנאמר ושמת אותו על פתיל תכלת
This, however, presents no difficulty to him who holds that the girdle worn by the High Priest [on the Day of Atonement]<span class="x" onmousemove="('comment',' Which was of linen only, cf. Lev. XVI, 4.');"><sup>11</sup></span>
אמר קרא
was not similar to that worn by an ordinary priest [the whole year round];<span class="x" onmousemove="('comment',' V. Yoma 6a. For the whole year round both the High Priest and the ordinary priest wore a girdle of wool and linen combined, cf. Ex. XXXIX, 29; so that a woolen girdle is a garment worn alike by priest and High Priest.');"><sup>12</sup></span>
הוא ובניו דבר השוה לאהרן ולבניו
but what can be said according to him who holds that the girdle worn by the High Priest [on the Day of Atonement] was similar to that worn by an ordinary priest [the whole year round]?<span class="x" onmousemove="('comment',' I.e., both were of linen, and only the High Priest wore a girdle of wool and linen (except on the Day of Atonement) ; so that it cannot be said that the 'woollen girdle' was worn alike by 'Aaron and his sons'.');"><sup>13</sup></span>
אבנט נמי לא שוי
- The name girdle, however, is to be found with each.<span class="x" onmousemove="('comment',' Lit., 'is in the world'. Both the High Priest and ordinary priests were alike in that they wore girdles although the material in each case was different.');"><sup>14</sup></span>
הניחא למאן דאמר אבנטו של כ"ג לא זהו אבנטו של כהן הדיוט שפיר אלא למאן דאמר זהו אבנטו של כהן הדיוט מאי איכא למימר
IF THE OWNER DID NOT MANAGE TO GIVE etc. It was stated: If a man sheared the first [sheep] and immediately sold it,<span class="x" onmousemove="('comment',' Sc. the sheep, and so he did with all his sheep (Rashi and R. Nissim) . V., however Maim. Yad, Bikkurim, X, 15.');"><sup>15</sup></span>
לא הספיק ליתנו וכו':
R'Hisda says: He is liable', because he has shorn;<span class="x" onmousemove="('comment',' The requisite number of sheep; and at the time of shearing each sheep was still his, and it is in accordance with the precept of the Torah 'The first of the fleece of thy sheep'.');"><sup>16</sup></span>
איתמר גזז ומכר ראשונה
R'Nathan B'Hoshaia says: He is exempt', because at the time that the requisite quantity has been reached one must be able to refer to [the sheep as] 'thy sheep', and this is not the case here.<span class="x" onmousemove="('comment',' For when the obligation of the first of the fleece falls due, namely with the shearing of the fifth sheep, the owner has already sold the first four sheep.');"><sup>17</sup></span>
חייב ר' נתן בר הושעיא אמר
It follows from this that if [he acquired] the flock for [the time that he was] shearing, he would be liable [to the first of the fleece].<span class="x" onmousemove="('comment',' The reason for the exemption in the Mishnah is that the sheep at no time belonged to the shearer, but if they did belong to him, even if only temporarily, he would be liable.');"><sup>18</sup></span>
תנן
granted him possession of the flock for thirty days.<span class="x" onmousemove="('comment',' The case was not, as assumed, that immediately after the shearing of each sheep that sheep reverted to its owner, but that the ownership in all the sheep remained with the Israelite for thirty days, or for any period until the end of all the shearing.');"><sup>21</sup></span>
כל חד וחד בתר גיזה נפקא לה מרשותיה
Who is the authority that holds that where the seller keeps back some for himself we turn to the seller?<span class="x" onmousemove="('comment',' I.e., the obligation to give the first of the fleece to the priest lies entirely upon the seller.');"><sup>22</sup></span>
הלוקח גז צאנו של חבירו כו':
in his field, the buyer must leave the 'Corner' from each tree.<span class="x" onmousemove="('comment',' For each tree is regarded as a separate entity, and each is subject to the law of the 'Corner'.');"><sup>25</sup></span>
מאן תנא דהיכא דאיכא שיורא גבי מוכר בתר מוכר אזלינן
R'Judah said: This applies only if the owner of the field had not kept back [any tree for himself], but if the owner of the field had kept back some for himself he must leave the 'Corner' for the whole.<span class="x" onmousemove="('comment',' Thus the obligation of leaving the 'Corner', even in respect of the trees actually sold, lies upon the seller, since he kept back some for himself. This view therefore corresponds with the view in our MISHNAH:');"><sup>26</sup></span>
א"ר חסדא
Raba said to him: But did not the Master himself say: 'Provided the owner of the field had begun to reap'?<span class="x" onmousemove="('comment',' I.e., he had begun to gather in the fruits before he had sold any of the trees; in that case the duty of the 'Corner' lay upon him in respect of the entire field.');"><sup>27</sup></span>
אימתי בזמן שלא שייר בעל השדה אבל שייר בעל השדה נותן פאה על הכל
that is, the moment one begins to reap one becomes bound to leave the 'Corner' for the whole field; but in this case, the moment one begins to shear one does not become liable for the whole flock.<span class="x" onmousemove="('comment',' The obligation of the first of the fleece arises only after the shearing, for Scripture does not use the expression here 'And when ye shear'.');"><sup>30</sup></span>
וכי תימא הכא נמי והוא שהתחיל לגזוז בשלמא התם (ויקרא יט, ט) ובקצרכם את קציר ארצכם כתיב מעידנא דאתחיל לקצור מיחייב בכולה שדה אלא הכא מעידנא דאתחיל למיגז לא מיחייב בכוליה עדריה
must give them to the priest, and [the seller] need not allow any reduction in the purchase price on that account.