(136a:1)The term “your house [beitekha]” is similar to the term: You enter [bi’atkha], indicating that one places the mezuza in the way that you enter the house. When a person lifts his foot to begin walking, he lifts his right foot first. Therefore, the mezuza is affixed to the right side of the doorway, as one enters.
(136a:2)מעשר אע"ג דכתיב מעשר דגנך דילך אין דשותפות לא כתב רחמנא מעשרותיכם אלא מעשר דגנך למאי אתא למעוטי שותפות דעובד כוכבים
(136a:2)Similarly, with regard to tithe, Rabbi Ilai concedes that joint owners of produce are obligated, even though it is written: “The tithe of your grain [deganekha]” (Deuteronomy 12:17), using the singular pronoun, from which one might have inferred that with regard to your grain, yes, one is obligated, whereas with regard to that which is owned in partnership, one is not obligated. The reason is that the Merciful One writes: “All your tithes [ma’asroteikhem]” (Numbers 18:28), using the plural pronoun, indicating that even partners are obligated in this mitzva. The Gemara asks: But if so, for what purpose does the term: “The tithe of your grain [deganekha],” using the singular pronoun, come? The Gemara answers: It serves to exclude produce owned in partnership with a gentile from the obligation of tithes.
(136a:3)מתנות אע"ג דכתב רחמנא ונתן
(136a:3)Likewise, with regard to the gifts to which members of the priesthood are entitled, i.e., the foreleg, the jaw, and the maw, Rabbi Ilai concedes that the joint owners of an animal are obligated, even though the Merciful One writes: “And this shall be the priests’ due from the people, from those who slaughter an animal, whether it be ox or sheep; and he shall give to the priest the foreleg, and the jaw, and the maw” (Deuteronomy 18:3).
(136a:4)איכא למימר יליף נתינה נתינה מראשית הגז מה להלן דשותפות לא אף כאן דשותפות לא כתב רחמנא (דברים יח, ג) מאת זובחי הזבח
(136a:4)The Gemara elaborates: It is possible to say that one should derive a verbal analogy between giving mentioned in the context of gifts to the priesthood and giving from the first sheared wool. The Torah states: “He shall give,” with regard to the gifts of the priesthood, and it states: “Shall you give him” (Deuteronomy 18:4), with regard to the first sheared wool; just as there, with regard to the first sheared wool, sheep owned in partnership do not render their owners obligated, so too here, with regard to the gifts of the priesthood, an animal owned in partnership does not render the owners obligated. But the Merciful One writes: “From those who slaughter an animal,” in the plural, indicating that even the owners of an animal owned in partnership are obligated to give the foreleg, the jaw, and the maw.
(136a:5)אלא טעמא דכתב רחמנא מאת זובחי הזבח הא לאו הכי הוה אמינא לילף מראשית הגז אדרבה נילף מתרומה
(136a:5)The Gemara challenges: But according to this inference, the reason the joint owners of an animal are obligated in the gifts of the priesthood is that the Merciful One writes: “From those who slaughter an animal,” in the plural. But were it not so, I would say that they are exempt, as derived by means of a verbal analogy from the first sheared wool. On the contrary, since the term “shall you give him” is also referring to teruma, one should derive by means of a verbal analogy from teruma: Just as the obligation of teruma applies to those who own produce in partnership, so too, the requirement of the gifts of the priesthood applies to partners that own an animal together.
(136a:6)אין ה"נ מאת זובחי הזבח למה לי לכדרבא דאמר רבא הדין עם הטבח
(136a:6)The Gemara explains: Yes, it is indeed so; the obligation of partners with regard to gifts of the priesthood is derived from teruma. But if so, why do I need the phrase “from those who slaughter an animal”? It is necessary for that which Rava taught, as Rava said: The priest issues his demand to receive the foreleg, the jaw, and the maw from the butcher who slaughtered the animal, not from the buyer.
(136a:7)בכורים אע"ג דכתיב (דברים כו, ב) ארצך דידך אין דשותפות לא
(136a:7)Similarly, with regard to the first fruits, Rabbi Ilai concedes that the joint owners of produce are obligated, even though it is written: “And you shall take of the first of all the fruit of the ground, which you shall bring in from your land [be’artzekha]” (Deuteronomy 26:2), using the singular pronoun. One might have inferred from the singular pronoun that with regard to your land, yes, one is obligated, whereas with regard to that which is owned in partnership one is not obligated.
(136a:8)כתב רחמנא (במדבר יח, יג) בכורי כל אשר בארצך אלא ארצך למה לי למעוטי חוצה לארץ
(136a:8)Therefore, the Merciful One writes: “The first fruits of all that is in their land, which they bring to the Lord, shall be yours” (Numbers 18:13). The use of the plural pronoun indicates that even from land owned in partnership one is obligated to bring first fruits. The Gemara asks: But if so, why do I need the term “your land [artzekha],” using the singular pronoun? The Gemara answers: This serves to exclude produce grown outside of Eretz Yisrael from the mitzva of the first fruits.
(136a:9)ציצית אע"ג דכתב רחמנא (דברים כב, יב) כסותך דידך אין דשותפות לא
(136a:9)Likewise, with regard to the mitzva to attach ritual fringes to one’s garment, Rabbi Ilai concedes that a jointly owned garment is obligated, even though the Merciful One writes: “You shall make yourself twisted cords upon the four corners of your covering [kesutekha]” (Deuteronomy 22:12), using the singular pronoun. It might have been inferred from the singular form that with regard to your covering, yes, it is obligated, whereas with regard to that which is owned in partnership it is not obligated.
(136a:10)כתב רחמנא (במדבר טו, לח) על כנפי בגדיהם לדורותם ואלא כסותך למה לי לכדרב יהודה דאמר רב יהודה טלית שאולה פטורה מן הציצית כל שלשים יום
(136a:10)Therefore, the Merciful One writes: “And they shall make for themselves fringes in the corners of their garments, throughout their generations, and they shall put with the fringe of each corner a thread of blue” (Numbers 15:38). The use of the plural pronoun indicates that even jointly owned garments are obligated. The Gemara asks: But if so, why do I need the term “your covering [kesutekha],” using the singular pronoun? The Gemara answers: This is necessary for that which Rav Yehuda taught, as Rav Yehuda said: A borrowed cloak is exempt from the mitzva of ritual fringes throughout the first thirty days.
(136a:11)מעקה אע"ג דכתב רחמנא (דברים כב, ח) לגגך דידך אין דשותפות לא
(136a:11)Similarly, with regard to the obligation of establishing a parapet around a roof, Rabbi Ilai concedes that the joint owners of a roof are obligated, even though the Merciful One writes: “When you build a new house, then you shall make a parapet for your roof [legaggekha],” using the singular pronoun, “and you shall not bring blood upon your house, if any man falls from there” (Deuteronomy 22:8). One might have inferred from the singular form that with regard to your roof, yes, one is obligated, whereas with regard to that which is owned in partnership one is not obligated.
(136a:12)כתב רחמנא (דברים כב, ח) כי יפול הנופל ממנו אלא גגך למאי אתא למעוטי בתי כנסיות ובתי מדרשות
(136a:12)Therefore, the Merciful One writes: “If any man falls from there,” indicating that wherever the danger of falling from the roof exists, there is an obligation to erect a parapet. The Gemara asks: But if so, for what purpose does the term “your roof [gaggekha],” using the singular pronoun, come? The Gemara answers: It serves to exclude synagogues and houses of study.
(136a:13)אמר רב ביבי בר אביי ליתנהו להני כללי דתניא בהמת השותפין חייבת בבכורה ור' אלעאי פוטרה
(136a:13)§ Rava maintains that although Rabbi Ilai holds that if a sheep is owned in partnership its owners are exempt from giving the first sheared wool to a priest, he concedes that partners are obligated with regard to all the other issues discussed above, including the mitzva of the firstborn animal and the gifts of the priesthood. Rav Beivai bar Abaye said: These principles stated by Rava are not accepted, as it is taught in a baraita: An animal owned by partners is obligated in the mitzva of a firstborn, i.e., its offspring is subject to firstborn status. And Rabbi Ilai exempts the animal from having its offspring subject to firstborn status.
(136a:14)The Gemara asks: What is the reason for the opinion of Rabbi Ilai? As it is written: “And the firstborn of your herd and of your flock [bekarekha vetzonekha]” (Deuteronomy 12:17), using the singular pronoun, indicating that only privately owned animals are consecrated. The Gemara comments: But it is also written: “And the firstborn of your herd and of your flock [bekarkhem vetzonekhem]” (Deuteronomy 12:6), using the plural pronoun. The Gemara explains: This verse is referring to the obligation of all Jews to bring their firstborn animals to the Temple, but this applies only to animals with a single owner.
(136a:15)אמר רב חנינא מסורא ליתנהו להני כללי דתניא בהמת השותפין חייבת במתנות ור' אלעאי פוטר מאי טעמא יליף נתינה נתינה מראשית הגז מה להלן דשותפות לא אף כאן דשותפות לא
(136a:15)Rav Ḥanina of Sura also said: These principles stated by Rava are not accepted, as it is taught in a baraita: An animal owned by partners is obligated, i.e., renders its owners obligated, to take gifts of the priesthood from it, and Rabbi Ilai exempts the partners from the obligation. What is the reason for Rabbi Ilai’s statement? He derives a verbal analogy between giving mentioned in this context and giving from the first sheared wool. The Torah states: “He shall give” (Deuteronomy 18:3), with regard to the gifts of the priesthood, and: “Shall you give him” (Deuteronomy 18:4), with regard to the first sheared wool. Just as there, with regard to the first sheared wool, in the case of sheep owned in partnership the owners are not obligated according to Rabbi Ilai, so too here, with regard to the gifts of the priesthood, if the animal is owned in partnership the owners are not obligated.
(136a:16)ואי ס"ד בתרומה מיחייב נילף נתינה נתינה מתרומה אלא ש"מ בתרומה נמי פוטר
(136a:16)Rabbi Ḥanina of Sura adds: And if it enters your mind to accept Rava’s statement that in the case of teruma Rabbi Ilai deems partners obligated, this is not possible. The reason is that the term “shall you give him” is also used with regard to teruma. Accordingly, instead of deriving the halakha of an animal owned by partners with regard to gifts of the priesthood by verbal analogy from the first sheared wool, one should derive by verbal analogy between giving mentioned with regard to gifts of the priesthood and giving from teruma, as follows: Just as joint owners of produce are obligated to separate teruma from that produce, so too with regard to an animal owned in partnership, the owners are obligated to take the gifts of the priesthood from it. Rather, conclude from the baraita that with regard to teruma too, Rabbi Ilai deems partners exempt, and therefore their exemption from the gifts of the priesthood can be derived either from the first sheared wool or from teruma.
(136a:17)אי מה תרומה בארץ אין בחוצה לארץ לא אף מתנות בארץ אין בחוצה לארץ לא אמר רבי יוסי מנהרביל אין והתניא רבי אלעאי אומר מתנות אין נוהגין אלא בארץ וכן היה רבי אלעאי אומר ראשית הגז אין נוהג אלא בארץ
(136a:17)The Gemara raises a difficulty: If it is possible to derive halakhot of the gifts of the priesthood from teruma by verbal analogy, one could also say: Just as with regard to teruma the halakha is that in Eretz Yisrael, yes, it applies, whereas outside of Eretz Yisrael it does not apply, so too, with regard to the gifts of the priesthood, in Eretz Yisrael, yes, they apply, whereas outside of Eretz Yisrael they do not apply. Rabbi Yosei of Neharbil said: Yes, it is indeed so, and it is taught in a baraita that Rabbi Ilai says: The gifts of the priesthood apply only in Eretz Yisrael. And likewise, Rabbi Ilai would say: The mitzva of the first sheared wool applies only in Eretz Yisrael.
(136a:18)מאי טעמא דר' אלעאי אמר רבא יליף נתינה נתינה מתרומה מה תרומה בארץ אין בחוצה לארץ לא אף ראשית הגז בארץ אין בחוצה לארץ לא
(136a:18)What is the reason for the ruling of Rabbi Ilai? Rava said: He derives by means of a verbal analogy between giving mentioned in the context of the first sheared wool and giving from teruma that just as with regard to teruma the halakha is that in Eretz Yisrael, yes, it applies, whereas outside of Eretz Yisrael, it does not apply; so too, with regard to the first sheared wool, in Eretz Yisrael, yes, it applies, whereas outside of Eretz Yisrael it does not apply.
(136a:19)אמר ליה אביי אי מה תרומה טובלת אף ראשית הגז טובלת א"ל אמר קרא (דברים יח, ד) וראשית גז צאנך תתן לו אין לך בו אלא מראשיתו ואילך
(136a:19)Abaye said to Rava: If one compares the first sheared wool to teruma by means of a verbal analogy, one can say that just as with regard to the requirement to separate teruma, it produces the halakhic status of forbidden untithed produce, so too the requirement to separate the first sheared wool produces the halakhic status of untithed produce, i.e., wool from which the first sheared wool has not been separated should be forbidden. Yet this is not the halakha. Rava said to him that the verse states: “And the first sheared wool of your flock, shall you give him,” i.e., the priest, which indicates that you, i.e., the priest, have a right to the first sheared wool only from its designation as the first sheared wool and onward. Since the first sheared wool does not belong to the priest prior to its designation, it does not render the rest of the wool forbidden.
(136a:20)אי מה תרומה חייבים עליה מיתה וחומש אף ראשית הגז חייבים עליו מיתה וחומש
(136a:20)Abaye continues to question Rava: If one compares the first sheared wool to teruma by means of a verbal analogy, one can say that just as non-priests who partake of teruma intentionally are liable to receive the punishment of death at the hand of Heaven, and those who do so unwittingly are obligated to pay an additional one-fifth of its value, so too, non-priests who derive benefit from the first sheared wool intentionally should be liable to death at the hand of Heaven, and those who do so unwittingly should be obligated to pay an additional one-fifth of its value.
(136a:21)אמר קרא (ויקרא כב, ט) ומתו בו ויסף עליו עליו ולא על ראשית הגז בו ולא בראשית הגז
(136a:21)Rava replies: The verse states with regard to a non-priest who partakes of teruma: “Lest they bear sin for it, and die because of it, if they profane it…and if a man eat of the holy thing through error, and he shall add its fifth part to it, and shall give to the priest the holy thing” (Leviticus 22:9–14). Rava infers: “He shall add its fifth part to it,” and not to the first sheared wool. “And die because of it,” and not because of the first sheared wool. Consequently, a non-priest is liable to death at the hand of Heaven or to pay an additional one-fifth for partaking of teruma, but not for deriving benefit from the first sheared wool.
(136a:22)אי מה תרומה ראשון ושני אחריה אף ראשית הגז ראשון ושני אחריה אמר קרא ראשית אין לך בו אלא ראשית בלבד
(136a:22)Abaye further questions Rava: If one compares the first sheared wool to teruma by verbal analogy, one can say that just as with regard to teruma, the first and second tithes are separated from the produce after teruma is separated, so too with regard to the first sheared wool, first and second tithes should be separated from the fleece after it. Rava replies: The verse states that the first sheared wool is “the first.” Since the verse already stated “first” with regard to teruma, its repetition indicates that in this case there is no second separation. One does not have any separation in this case other than the first one.
(136a:23)אי מה תרומה מחדש על הישן לא אף ראשית הגז מחדש על הישן לא אין
(136a:23)Abaye continues to question Rava: If one compares the first sheared wool to teruma by means of a verbal analogy, one can say that just as with regard to teruma one may not separate from the new produce of this year on behalf of the old produce from last year, so too, one may not separate the first sheared wool from the new shearing of this year on behalf of the old shearing from last year. On this occasion Rava replied: Yes, that is the halakha.
(136a:24)והתניא היו לו שתי רחלות גזז והניח גזז והניח שנים ושלשה שנים אין מצטרפות הא חמש מצטרפות
(136a:24)Rava proves his point: And it is likewise taught that this is Rabbi Ilai’s opinion, through a contradiction between two baraitot. One baraita teaches: A person had two sheep; he sheared them and left the shearing in his possession, and the following year he again sheared them and left the shearing in his possession, and continued in this manner for two or three years. Although the accumulated wool is equivalent to the wool of five sheep, to which the obligation of the first sheared wool applies, the wool does not accumulate to constitute the minimum amount, as only two sheep were shorn. This indicates that if the wool is from five sheep, then it accumulates, and one is obligated to give the priest the first sheared wool, despite the fact that the wool was shorn in different years.
(136a:25)והתניא אין מצטרפות אלא ש"מ הא דר' אלעאי והא דרבנן
(136a:25)But isn’t it taught in a baraita that even wool from five sheep shorn in different years does not accumulate to create an obligation? Rather, conclude from this contradiction that this second baraita is in accordance with the opinion of Rabbi Ilai, who compares the first sheared wool to teruma. Therefore, he holds that wool from separate years does not accumulate. And that first baraita is in accordance with the opinion of the Rabbis, who do not compare the first sheared wool to teruma. Therefore, they maintain that wool from separate years does accumulate.
(136a:26)אי מה תרומה גדל בחיוב חייב גדל בפטור פטור אף ראשית הגז נמי גדל בחיוב חייב בפטור פטור
(136a:26)Abaye asks Rava: If one compares the first sheared wool to teruma, one can say that just as with regard to teruma, if a Jew purchased a field from a gentile then produce that grew under the ownership of a Jew, who is obligated to separate teruma from his produce, is obligated, whereas produce that grew under the ownership of a gentile, whose produce is exempt, is exempt even after purchase by a Jew; so too, with regard to the first sheared wool, the fleece that grew under the ownership of a Jew, who is obligated in the first sheared wool, is obligated, whereas the fleece that grew under the ownership of a gentile, who is exempt, is exempt even after purchase by a Jew.
(136a:27)וגבי תרומה מנלן דתניא ישראל שלקח שדה בסוריא מעובד כוכבים עד שלא הביאה שליש חייב משהביאה שליש ר"ע מחייב בתוספת וחכמים פוטרין
(136a:27)Abaye adds: And with regard to teruma, from where do we derive that produce that grew when owned by a gentile is exempt? As it is taught in a baraita: With regard to a Jew who purchased a field in Syria from a gentile, if he bought the field before the produce reached one-third of its growth, he is obligated to separate teruma. If he bought the field after the produce reached one-third of its growth, Rabbi Akiva deems him obligated to separate teruma from the growth added after he bought the field, and the Rabbis deem him exempt. All agree, though, that he is exempt with regard to the part of the produce that grew under the gentile’s ownership.
(136a:28)וכי תימא הכי נמי והתנן הלוקח גז צאן עובד כוכבים פטור מראשית הגז הא צאנו לגזוז חייב מתני'
(136a:28)And if you would say: Indeed, Rabbi Ilai holds that wool that grew under the ownership of a gentile is exempt from the mitzva of the first sheared wool, that is difficult, as didn’t we learn in the mishna (135a): One who purchases the fleece of the sheep of a gentile is exempt from the obligation of the first sheared wool? It can be inferred from the mishna that if one purchased the gentile’s sheep when they were ready for shearing, he is obligated in the mitzva of the first sheared wool. Rava replied: The mishna
(136b:1)דלא כר' אלעאי
(136b:1)is not in accordance with the opinion of Rabbi Ilai, who holds that if the wool grew under the ownership of a gentile one is exempt from separating the first sheared wool.
(136b:2)אי מה תרומה ממין על שאינו מינו לא אף ראשית הגז ממין על שאינו מינו לא
(136b:2)Abaye further asks Rava: If one compares the first sheared wool to teruma, can one say that just as with regard to teruma one may not separate teruma from one type of produce on behalf of that which is not of the same type, so too, one may not separate the first sheared wool from one type of sheep on behalf of sheep which are not of the same type?
(136b:3)וגבי תרומה מנלן דתניא היו לו שני מיני תאנים שחורות ולבנות וכן שני מיני חטין אין תורמים ומעשרים מזה על זה ר' יצחק אומר משום ר' אלעאי ב"ש אומרים אין תורמין וב"ה אומרים תורמין אף ראשית הגז ממין על שאינו מינו לא
(136b:3)The Gemara asks: And with regard to teruma, from where do we derive that one may not do so? As it is taught in a baraita: If one had two types of figs, black figs and white figs; or similarly, if one had two types of wheat, one may not separate teruma and tithes from this type on behalf of that type. Rabbi Yitzḥak says in the name of Rabbi Ilai: Beit Shammai say that one may not separate teruma from one of these on behalf of the other, and Beit Hillel say that one may separate teruma from one on behalf of the other, as they consider all forms of figs or wheat to be a single type. But all agree that with regard to two distinct types of food one may not separate teruma from one type on behalf of another type. So too, with regard to the first sheared wool, perhaps one may not separate from one type of sheep on behalf of sheep which are not of the same type.
(136b:4)אין והתנן היו לו ב' מינים שחופות ולבנות מכר לו שחופות אבל לא לבנות זה נותן לעצמו וזה נותן לעצמו
(136b:4)Rava replied: Yes, this is the halakha. And we learned in the mishna (135a) that one may not separate the first sheared wool from one type of sheep on behalf of another: If the seller had two types of sheep, gray and white, and he sold him the gray fleece but not the white fleece, then this seller gives the first sheared wool for himself from the wool that he kept, and that buyer gives the first sheared wool for himself from the wool that he bought.
(136b:5)אלא מעתה סיפא דקתני זכרים אבל לא נקבות זה נותן לעצמו וזה נותן לעצמו הכי נמי משום דתרי מיני נינהו
(136b:5)The Gemara objects: If that is so, then consider the latter clause, which teaches: If he sold the fleece of the male sheep but not of the female sheep, then this seller gives the first sheared wool for himself from the wool that he kept, and that buyer gives the first sheared wool for himself from the wool that he bought. Is this also due to the fact that they are two different types? Clearly, it is not.
(136b:6)אלא עצה טובה קמ"ל דליתיב ליה מהאי דרכיך ומהאי דאשון הכא נמי עצה טובה קמ"ל דליתיב להו מתרוייהו
(136b:6)The Gemara explains: Rather, the mishna teaches us good advice. The seller is obligated to give the first sheared wool even on behalf of the wool he sold. Since the fleece of the female sheep is softer and more valuable, it is profitable for the seller to buy back part of the fleece of the male sheep and separate it as the first sheared wool on behalf of the sheep he sold, so that he gives the priest both from this wool that is soft and from that wool that is hard, rather than giving him from the fleece of his female sheep on behalf of the male sheep. Here too, with regard to the gray and white sheep, the mishna teaches us good advice, that it is profitable for the seller to buy back part of the fleece of the gray sheep, so that he gives the priests from both types of wool, rather than giving the first sheared wool entirely from the more valuable white fleece.
(136b:7)הא אוקימנא למתניתין דלא כר' אלעאי
(136b:7)According to the above explanation, the mishna rules that it is permitted to separate the first sheared wool from one type of sheep on behalf of another type. This is difficult according to the opinion of Rabbi Ilai, who compares the first sheared wool to teruma, where this practice is prohibited. The Gemara answers: We already established that the mishna is not in accordance with the opinion of Rabbi Ilai.
(136b:8)אי מה תרומה בעינן ראשית ששיריה ניכרין אף ראשית הגז ששיריה ניכרין אין
(136b:8)The Gemara challenges further: If one compares the first sheared wool to teruma by means of a verbal analogy, one can say that just as with regard to teruma we require it to be a first gift whose remainders are evident, i.e., a part of the produce must remain after one has separated teruma, so too, the first sheared wool must be a gift whose remainders are evident. The Gemara responds: Yes, it is indeed so.
(136b:9)והתנן האומר כל גרני תרומה וכל עיסתי חלה לא אמר כלום הא כל גזיי ראשית דבריו קיימין ותניא אידך לא אמר כלום
(136b:9)The Gemara cites a proof for this claim. And we learned in a mishna (Ḥalla 1:9): With regard to one who says: All my granary shall be teruma, or: All my dough shall be ḥalla, he has not said anything. But one can infer from the mishna that if he said: All my shearing shall be designated as first sheared wool, his declaration is valid. And yet it is taught in another tannaitic source, a baraita, that if he said: All my shearing shall be designated as first sheared wool, he did not say anything.
(136b:10)אלא לאו שמע מינה הא רבי אלעאי והא רבנן שמע מינה
(136b:10)Rather, must one not conclude from the conflicting rulings that this baraita is in accordance with the opinion of Rabbi Ilai, who compares the first sheared wool to teruma, and that mishna is in accordance with the opinion of the Rabbis, who do not compare the two cases? The Gemara affirms: Conclude from here that this is correct.
(136b:11)אמר רב נחמן בר יצחק האידנא נהוג עלמא כהני תלת סבי כר' אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ
(136b:11)§ Rav Naḥman bar Yitzḥak said: Nowadays the universally accepted practice is in accordance with the lenient rulings of these three elders: It is in accordance with the opinion of Rabbi Ilai with regard to the first sheared wool, as it is taught in a baraita that Rabbi Ilai says: The mitzva of the first sheared wool applies only in Eretz Yisrael.
(136b:12)וכר' יהודה בן בתירה בדברי תורה דתניא ר' יהודה בן בתירה אומר אין דברי תורה מקבלין טומאה
(136b:12)And the accepted practice is in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to matters of Torah, as it is taught in a baraita that Rabbi Yehuda ben Beteira says: Matters of Torah are not susceptible to ritual impurity. Therefore, it is permitted for one who experienced a seminal emission to engage in Torah study even without first immersing in a ritual bath.
(136b:13)וכר' יאשיה בכלאים דתניא רבי יאשיה אומר לעולם אין חייב עד שיזרע חטה ושעורה וחרצן במפולת יד:
(136b:13)And lastly, the accepted practice is in accordance with the opinion of Rabbi Yoshiya with regard to diverse kinds, as it is taught in a baraita that Rabbi Yoshiya says: One who sows diverse kinds is never liable by Torah law until he sows wheat and barley and a grape pit with a single hand motion, i.e., by sowing in the vineyard he violates the prohibitions of diverse kinds that apply to seeds and to the vineyard simultaneously.
(136b:14)חומר בזרוע [וכו']: וליתני חומר בראשית הגז שנוהג בטרפות מה שאין כן במתנות
(136b:14)§ The mishna states: There are more stringent elements in the mitzva of the foreleg, the jaw, and the maw than in the mitzva of the first sheared wool. The mishna then proceeds to list a number of these stringent elements. The Gemara objects: But let the mishna teach that there is a more stringent element in the mitzva of the first sheared wool, as it is in effect with regard to animals with a wound that will cause them to die within twelve months [tereifot], but that is not so with regard to the gifts of the priesthood, i.e., the foreleg, the jaw, and the maw, which are not given to the priest from a tereifa. This is because the Torah states: “He shall give to the priest the foreleg, and the jaw, and the maw” (Deuteronomy 18:3), whereas in the case of a tereifa the gifts are effectively not given to the priest himself but to his dog, as it is prohibited for the priest to eat them.
(136b:15)אמר רבינא הא מני ר' שמעון היא דתניא ר' שמעון פוטר את הטרפות מראשית הגז מאי טעמא דר' שמעון יליף נתינה נתינה ממתנות מה מתנות טרפה לא אף ראשית הגז נמי טרפה לא
(136b:15)Ravina said: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita: Rabbi Shimon deems tereifot exempt from the mitzva of the first sheared wool. What is the reason for the ruling of Rabbi Shimon? The reason is that he derives a verbal analogy between the term giving mentioned with regard to the first sheared wool and giving from the gifts of the priesthood. The Torah states: “Shall you give him” (Deuteronomy 18:4), with regard to the first sheared wool, and it states: “He shall give,” with regard to the gifts of the priesthood. Just as with regard to the gifts of the priesthood, one is not obligated to give them from a tereifa animal, so too, with regard to the first sheared wool, one is not obligated to give them from a tereifa.
(136b:16)ואי יליף נתינה נתינה ממתנות לילף נתינה נתינה מתרומה מה תרומה בארץ אין בחו"ל לא אף ראשית הגז נמי בארץ אין בחו"ל לא אלמה תנן ראשית הגז נוהג בארץ ובחוצה לארץ
(136b:16)The Gemara asks: If Rabbi Shimon derives a verbal analogy between giving mentioned with regard to the first sheared wool and giving from the gifts of the priesthood, let him also derive a verbal analogy between giving mentioned with regard to the first sheared wool and giving from teruma. The Torah states: “The first fruits of your grain, of your wine, and of your oil, and the first sheared wool of your flock shall you give him” (Deuteronomy 18:4). Just as with regard to teruma, produce grown in Eretz Yisrael, yes, it is obligated, whereas produce grown outside of Eretz Yisrael is not obligated, so too with regard to the mitzva of the first sheared wool: In Eretz Yisrael, yes, it applies, whereas outside of Eretz Yisrael it does not apply. Why, then, did we learn in the mishna that the mitzva of the first sheared wool applies both in Eretz Yisrael and outside of Eretz Yisrael?
(136b:17)אלא היינו טעמא דר"ש דיליף צאן צאן ממעשר מה מעשר טרפה לא אף ראשית הגז טרפה לא
(136b:17)The Gemara suggests: Rather, this is the reason for the ruling of Rabbi Shimon, as he derives a verbal analogy between the term “flock [tzon]” mentioned with regard to the first sheared wool and the term “flock [tzon]” from the animal tithe. With regard to the first sheared wool, the verse states: “And the first sheared wool of your flock [tzonekha], shall you give him” (Deuteronomy 18:4), and with regard to the animal tithe it states: “And all the tithe of the herd or the flock [tzon], whichever passes under the rod, the tenth shall be holy unto the Lord” (Leviticus 27:32). Just as with regard to the tithe, one is not obligated in the case of an animal that is a tereifa, so too, with regard to the first sheared wool, one is not obligated in the case of a tereifa.
(136b:18)והתם מנלן דכתיב (ויקרא כז, לב) כל אשר יעבור תחת השבט פרט לטרפה שאינה עוברת ולילף צאן צאן מבכור מה בכור אפי' טרפה אף ראשית הגז אפי' טרפה
(136b:18)The Gemara asks: And there, with regard to the animal tithe, from where do we derive that it does not apply to a tereifa? The Gemara answers that it is written: “Whichever passes under the rod,” which excludes a tereifa, which is not able to pass under the rod due to its physical state. The Gemara raises a difficulty: But let Rabbi Shimon derive a verbal analogy between the term “flock [tzon]” mentioned in this context and the term “flock [tzon]” from the mitzva to consecrate the male firstborn animal. In that context, the Torah states: “All the firstborn males that are born of your herd and of your flock [tzonekha] you shall sanctify to the Lord your God” (Deuteronomy 15:19). Just as with regard to the consecration of the firstborn even a tereifa is consecrated, so too, with regard to the first sheared wool the obligation applies even in the case of a tereifa.
(136b:19)מסתברא ממעשר הוה ליה למילף שכן זכרים טמאין
(136b:19)The Gemara answers: It is reasonable that Rabbi Shimon should derive the halakha of the first sheared wool from the halakha of animal tithe rather than from the mitzva of the firstborn, as there are many halakhot that are common to both the first sheared wool and the animal tithe. The Gemara enumerates these halakhot: First, the first sheared wool and the animal tithe apply to both male and female animals, while the mitzva of the firstborn applies only to males. Furthermore, the first sheared wool and the animal tithe do not apply to non-kosher animals, whereas the sanctity of the firstborn also applies to donkeys, which are not kosher.
(136b:20)במרובין מרחם
(136b:20)In addition, these two mitzvot both apply only in a case of numerous animals: The first sheared wool applies only if one shears no fewer than five sheep, and one must own at least ten animals to set aside the animal tithe, whereas the sanctity of the firstborn applies to a single animal. Another common feature is that unlike the firstborn, the first sheared wool and the animal tithe are not sanctified from the womb, but only once they are designated.
(136b:21)אדם פשוט לפני הדבור
(136b:21)Moreover, both the first sheared wool and the animal tithe apply only to animals, whereas the sanctity of the firstborn also applies to a firstborn son in the case of a man. Likewise, these two mitzvot apply not only to firstborn animals but also to ordinary non-firstborn animals, unlike the sanctity of the firstborn. Finally, the first sheared wool and the animal tithe did not apply before the divine word was issued at the giving of the Torah at Mount Sinai, whereas the sanctity of the firstborn already applied while the Jews were still in Egypt.
(136b:22)אדרבה מבכור הוה ליה למילף שכן יתום שלקחו
(136b:22)The Gemara responds: On the contrary, Rabbi Shimon should derive the halakha of the first sheared wool from the sanctity of the firstborn rather than from the animal tithe, as there are many halakhot common to the first sheared wool and the firstborn animal. The Gemara again enumerates the halakhot in common: Both apply to an orphan animal, i.e., one whose mother died before its birth, whereas the animal tithe does not apply to an animal of this kind. Furthermore, both mitzvot are in effect in the case of an animal that one purchased, whereas the animal tithe does not apply to a purchased animal.
(136b:23)בשותפות נתנו בפני כהן
(136b:23)In addition, both the mitzva of the first sheared wool and the mitzva of the firstborn animal apply to an animal owned in partnership, unlike the animal tithe. Both apply as well to an animal that one gave another as a gift, whereas the animal tithe does not apply in the case of a gift. Likewise, both apply even when not in the presence of the Temple, whereas the animal tithe is in effect only when the Temple is standing. Moreover, both the first sheared wool and the firstborn are given to a priest, whereas the animal tithe is eaten by the owner.
