The Eddie B. Sit Edition, an audio series of the Talmud Bavli, presents a session dedicated to Masechet Chullin. This session has been graciously sponsored by our dear friend Mr. Joey Jamal and his wife, in honor of their son Jack's engagement to Shirley Sutton. With the help of Be'ezrat Hashem, may they marry at a time of good fortune and success, and through the merit of the study we will engage in over the next several months in Masechet Chullin, may they enjoy much nachat, peace in their home, prosperity, and all the berachot. Amen.
Today, we study Daf kuf lamed hey, and this Daf is being studied for the elevation of the souls of Abraham ben Esther and Levi Moshe ben Nuna. May the spirit of God rest upon them in the Garden of Eden. Amen. We begin a new perek today, the 11th perek of Masechet Chullin, titled Perek Reshit HaGez, which discusses the laws pertaining to shearings.
One of the 24 matanot kehuna is to give the shearings of the animal to the kohen. The term gez refers to shearings, and reshit hagez indicates the first of the shearings. As we commence this new perek, we will start with the mishnah: reshit hagez applies both in Israel and outside of Israel, bifnei habayit and shelo bifnei habayit, during the time of the Beit HaMikdash and when there is no Beit HaMikdash. This applies to chulin but not to korbanot. Thus, animals consecrated as sacrifices are exempt from the obligation of reshit hagez.
We also note that the laws regarding the zeroa, lechalayaim, and kevah are stricter than those of reshit hagez. The zeroa, lechalayaim, and kevah apply to both bakar and tzon, as indicated by the verse: shor o seh. This law applies regardless of whether one slaughters a large number of animals or just one; the proper matanot must still be given. However, reshit hagez is only applicable to sheep and only when a certain minimum number of animals are slaughtered.
The mishnah questions how many sheep must be slaughtered for one to be obligated in reshit hagez. Beit Shammai states that a minimum of two sheep is required, as the verse indicates: yichyeh ish eglat bakar ushtei tzon, showing that the minimum number of tzon is two. In contrast, Beit Hillel asserts that five sheep must be slaughtered, citing the verse: chamesh tzon asuyot. The Torah refers to tzon and indicates that five sheep are needed.
It is essential to clarify that the reshit hagez must be taken after the animal is dead; one does not shear an animal for the sake of fulfilling this obligation. Rabbi Dosa ben Harkinas states that five sheep must be sheared, and each must yield a minimum of one and a half pares of wool. Thus, five sheep, each producing this amount, are required to fulfill the obligation of reshit hagez.
The mishnah continues, asking how much wool is given to the kohen. It states that it must weigh five selaim according to the measurements in Yehuda, which amounts to ten selaim in Galil. Only white wool is counted; one does not include the dirt or excrement mixed in with the wool. The measure is enough to make a small garment, as indicated by the verse: Titen Lo Sheyehiye Bo Kedei Matana.
If the wool is dyed before being given to the kohen, the obligation is void. Once the wool is dyed, it undergoes a shinuy, and the kohen no longer receives it. If the wool is only bleached but not dyed, it remains obligated, as it is still considered white.
Next, we discuss the case of purchasing shearings from a non-Jew. If one buys gez that is still attached to the animal, they are exempt from the obligation of reshit hagez, as it was grown while in the possession of a non-Jew. Similarly, if one buys shearings from a friend and the seller retained some for themselves, the seller is obligated. However, if the seller sold everything without retaining any, the buyer becomes obligated.
We then consider a scenario where a person has two types of sheep, shachufos and livanos, and sells only the shachufos. Each party retains their respective share, and each must give the reshit hagez based on what they have kept for themselves.
As we delve into the Gemara, we encounter the ruling regarding kedushin and korbanot. The Gemara asks why reshit hagez does not apply to consecrated animals. The response is that the verse states: tzonecha, referring only to your sheep and not to those that are consecrated. Without this verse, one might mistakenly think that kedushim are obligated in reshit hagez.
The discussion continues, clarifying that while kedushim cannot be sheared, the Gemara introduces a new understanding regarding animals consecrated for monetary purposes. If an animal is sanctified for its monetary value, it is also exempt from the obligation of reshit hagez.
In conclusion, the Gemara analyzes various cases of ownership and partnership, particularly focusing on the implications of having a non-Jewish partner in relation to the obligations of reshit hagez. The distinctions made throughout the mishnah and Gemara serve to clarify the halachic nuances regarding these laws, emphasizing the importance of understanding ownership and obligations in the context of Jewish law.