Bechoros Daf 4

All right, daf dalet. And we're going to pick it up like 20 lines from the bottom of gimel amit base. He he giarsa, there was a giaras, which means that her siblings, biological siblings, are all To have a master in law ahe givas al lipituma. So, her goyisha brothers gave her animals for her to fatten them up. So, asoyla came to Rava, she came to Rava to find out, now these vladas that are born from these animals, are they going to be much to be given to the coin? Are they a bachar? So, am I allowed to Rava less to law la had Rava Yehuda? Nobody's mocked but on sheetas of Yehuda dam shitas have much as be bachar. The shitas of Yehuda that we were talking about in the past two blood that do deal with a din bachar on the chelek of a yed is not something that we pass can like. No one's mocked but on shitas of Yehuda and therefore the fact that these are owned by the brothers who are is definitely enough to potter these things from bachar even the part that she would own. Next story, Rav Mari bar Rachel have you lay a he givasa? So, Rav Mari bar Rachel had a flock of animals. Have a magnet le So, what did he do? He went ahead and he was magnet the ears of the bacharim to a in order to potter them from the din of bachar. As we learned, an ear might be all it takes to potter. That's enough to be considered like a goyisha ownership. The aser le who be gisa but yet he still proved with these animals as if they are imbued with kedushas bachar. to gisa avoida And he gave them to the kohanim. He even gave them to the kohanim. So, on the one hand he's trying to potter it. On the other hand he's treating it like a bachar. But what happened bottom line? Rav Mari bar Rachel, the animals died. Sounds like he was punished for his wrong actions. So, let's figure this out. Once Rav Mari bar Rachel has gisa avoida gave it to the kohanim. Why was he being magnet the ears to the which seems like a way to get out of the bachar kite? He was doing it alta tzidkus. He didn't want to accidentally have a takala. So, he wanted to make sure there would be no chiyuv to treat them like bachar. So, yachi my time he was there of Mari. He's being a tzadik over here. Why did the animals die? To which the answers "Mishum de mafka lehu mikdusha saihu." Because lemaisa he took them out of their actual kedushas bechor, and therefore that was considered like the wrong thing to do, and for that he was punished by having his flock die. A person is allowed to stick their hand into the animal before it comes out, and actually inflict a mum on it, making it not have kedushas bechor when it comes out. So, clearly the hafkha from kedushas bechor is not something that we ossur. Rebi Yehuda says that's an okay practice to do. To which the Gemara says is a chiluk. By the case of Rebi Yehuda that's muttar to put the mum on the unborn fetus, you're you're making it not shiyach to bring as a carbon on the mizbe'ach, but mikdushas kindley mafkaleh. Because even though it's going to be possul for a carbon, it still has kedushas kayen, meaning it has to go to the kayen. And when we say kedushas kayen, it's kind of like status. We're kind of using the word kedusha a little more loosely. We're using it like a term like status, because it doesn't really have kedusha in the conventional sense. But we're saying that Rebi Yehuda's hetter is only to make it not for the mizbe'ach. But if I it will still be mum and kayen, and therefore you're not doing anything wrong. So, that's considered worse. Or Rebi Yehuda says another reason why Rebi Mari Bar Rocha got punished. Rebi Mari Bar Rocha yodea like nuyaki in Gemara. He knew how to make a proper kinyan with a As Rashi says, he would know to do the kinyan kesef to make it into a proper kinyan. But because he lay in a shachrin of also the ovid, but another person might see him doing this kinyan and might try to think to do the same way. The suffer of Mari Milsa who do ovid and the onlooker might think that Rebi Mari Bar Rocha was only doing it with labor and not with actually paying the money. But also bailey detakola. So, because of that potential takola that could happen, that's why Rebi Mari Bar Rocha lost his flock. Kind of an amazing thing. Why would a person think he's doing it with lemaisa? Why can't he see that he's changing hands with money? The Shita Mekubetzes actually asks this for a kasha on Rashi. If you want to see Rebi Gross, he says over a teretz from Rebi Chaim Berlin, which was a creative teretz, although it's a little bit hard to read it in the Gemara. Okay, so now before we start the next Mishna, let's make sure we know our basic from Chumash over here, that we know in the midbar every one of the bechorim, both people and animals, all had kedushas bechor. And as we know, the bechorim were actually supposed to do the avodah, but since they were involved in the chet ha'egel, it went over to shevet Levi. So, Hashem told Moshe Rabbeinu to make a cheshbon of how many bechorei Yisraelim there were, and have them be nifted by the Levi'im. So, the Torah tells us that there were 22,273 bechorei Yisraelim, while the Levi'im were actually exactly 22,000, leaving who had to pay the five shekalim to the Kohanim. So, the Zohar ha'Mishnah says, "Kohanim u'Levi'im peturim mi'kol bechorim." Kohanim and Levi'im are patur from dinei bechor based on the following kal v'chomer. "Im patru es she'Yisrael ba'midbar," if they were able to patter the Yisraelim in the midbar, which we just said what that was, "dinu she'yiftru es she'atzman." So, it makes good sense that they should be able to patter themselves from dinei bechor. Moving over to mem aleph, "U'frat d'Gemorah, inu patri?" Did they themselves patter the Yisraelim for their peter chamor? "Adam adam patter." A Levi person pattered a Yisrael person. And likewise, "Beheima beheima patra." A Levi's animal was pattering a Yisrael's bechorei animal. "D'chasid kach es ha'Levi'im tachas kol bechorei bnei Yisrael. Es beheimas Levi'im tachas beheimasam." So, how do you read the Mishnah that's mashma that the Levi'im themselves somehow pattered the chamorim of the Yisraelim? That doesn't make any sense. So, Amar Rabba, "This is how you have to read the Mishnah. Hachi k'amar. Kohanim u'Levi'im peturim beheimasam mi'kol bechorim." Regarding Kohanim and Levi'im, their animals, meaning their bechorei chamorim, are patur from dinei bechor based on the following kal v'chomer. "Im ifki'a beheimasam she'Levi'im beheimas she'Yisrael ba'midbar," if the Levi'im's animals were able to patter the Yisraelim's animals in the midbar, "dinu she'tafki'a es she'atzman." It makes good sense that the Levi'im's animals should be able to patter their own firstborn animals. So, it's kind of like a two-step process. Amar Lei Rabba, "V'ha patru inu ketani." The Mishnah says that the Levi'im themselves are creating the petur, not the animals. Doesn't read the way you're saying it. "V'iy dai Mishnah," if you're telling me that the kal v'chomer should be the way you're saying it, "I feel im bechorei beheima tehora niftaru," then the Levi'im should be patur also from the halacha of bechor for kosher animals. So, "Al emet and a non then why does the Mishnah say coming up later on Dafi Gimmel lo niftaru me Bachur Beheima Tehora they're not putter from Bachur by a kosher animal ela me pidyon haben u'peter chamor. They're only putter from their children a pidyon haben and the peter chamor but not from a Bachur Beheima Tehora. So hello Mar Rav another Tanna had to read our Mishnah Huchi Ketani. This is what the Mishnah means to say. Kai Hanem u'Levi'im peturin hein atzman me Kal v'Chomer they themselves would putter from a Kal v'Chomer. Im afki Kedushas u'Levi'im Kedushas u'Yisrael ba'Midbar If the Kedusha of these Levi'im were able to remove the Kedusha of the Bachurei Yisraelim in the Midbar lo yafki es shel atzman shouldn't they be able to remove their own Bachur Kedusha? Cuz it doesn't make sense that the Kedusha of the Levi was removing the Kedushas Bechora of a Bachur Yisrael certainly the Kedushas Levi of the Bachur Levi should remove its own Kedushas Bachur. Zoch te Gemara ash k'chan Adam okay that makes fine by people but Beheima T'meia me nan how do you know it's going to take care of our donkeys the Beheima T'meia? And for the Gemara cuz amar kra ach pidoy sifta es Bachur Adam v'es Bachur Beheima T'meia tifta. So the Torah is putting these two together the human Bachur and the not kosher animals Bachur. So we can make a drasha Kol she yeshnu ba'Bachur Adam yeshnu ba'Bachur Beheima T'meia and likewise Kol she einu ba'Bachur Adam einu ba'Bachur Beheima T'meia. But come to choli is all Kohanim u'Levi'im are going to be putter from these Halachas. Now amar lei Rav Shmuel bar Abba lei didakta amar Beheima T'meia according to you who said that the putter of the Levi'im's Beheima T'meia came out of the Kal v'Chomer so then it could come out that Ben Levi deHavalay said afka lifka. Remember it was a set that you used to do the pidya for the chamor. So if he happened to have the kinds of animals that would take away Kedusha of this chamor from the Yisrael so then okay his own would also be putter. What about de loy Havalay said de lifka? Let's say that Levi didn't have his own set to go ahead and take away the Kedusha for the Yisrael's chamor loy lifka it won't work. So why would generalizing that all the Levi'im should be putter from peter chamor? It should depend whether or not they happen to have the set. And more than that Ben Levi de bein de Rava what are you going to say about a Ben Chadish de afka lifka? Only a month old Levi who could take away the Kedushas Bechor via Israel. But Pochas me ben Khaidesh to lay Afka Livka, what about babies that were less than one month old? They could not work to be Poyda the Kedushas Bechor via Israel. So then also his own Kedusha shouldn't be able to go away. Why are we implying that all the brand new Levi'in babies would also be Poter? And also more, Levi Leisivka, let's say a female bas Levi should also not be off the hook because Al Am Omar Rabah Rabah, Levi'ah she Yolda ben na Poter me Chomersh Laim. Why she Potura? She herself couldn't be used to take away the Kedusha? To which the Gemara says hello Kasha. That last thing is not a Kasha because the Mar Bereh the Reish of Mishnah may be Rava the Amar, Peter Rechem. A Bechor is only one that is a Peter Rechem, means the first one that comes out of the Rechem. So Peter Rechem to the Rachmana. And what he's saying with Egzayrus Kasuv says clearly no Chiluk between a Levi'ah and a ben Levi. All of Shevet Levi, including those who couldn't Poter the Israelim, are still going to be Poter from the Kedushas Bechor. So Rav Safra's Kasha about a Levi'ah doesn't really add anything to the previous question about the Pochas me Khaidesh. But now Rav Safra's going to ask Vaydav Aharon. What about Aharon himself? Shelo haya ba Yisa Minyan, he wasn't part of that Cheshbon of the Levi'in ba Midbar. So also he himself lo Livka, there should be no Poter of Bechor for him. Now of course he himself wasn't a Bechor, we're talking about if he would own animals. Taisus here points out that his sister Miriam was three years older than him. But Aharon himself shouldn't have this Hafka from the Kedushas Bechor. The Tanya the Braisa says Lama Nakud Al Aharon she be Chumash ha Pekudim. In Pekudim it's safer ba Midbar. By the whole counting of the Levi'in, shelo haya ba Yisa Minyan cuz he wasn't part of that Cheshbon. And from the Gemara Amar Kra ha Levi'in Hukshu. Kol ha Levi'in zeh lo zeh. So even if you're going to show some Levi'in are not going to have the qualifications to do the Pidya themselves, but le ma'aseh it's all part of the same tribe and they're all and they'll all have the same Halacha. So the fact the Gemara Kra ha Nami Nolan, the Pasuk is only talking about Levi'in, how do you know the Kohanim are also Poter? And from the Gemara Kidrei bi Yeshua ben Levi, the Amar bi Yeshua ben Levi, be Esrim u Arba Makomos Nikru Kohanim Levi'in, they're called the same thing. V'zeh Achad me Hem ba Kohanim u Levi'in bnei Tzadok, which puts them all together in the same category. Turning over to Maseches Beitzah, u le Dayrus me Nolan, and how do you know that this is not just in the Torah midbar, but even the day race, it'll also pop to the carbon of the young everything tomorrow on my cover how you leave Halloween and the Halloween means we have Yasha and Yahoo. They're all always be with that status of Allah. Now when am I to say, how do you know that in the midbar Israel's Petra Kamar is going to be redeemed all you do you say because the person who only talks about a Behema. So how do you know it's a set? I'm a of his dad cuz now I'm a casa for the day race and now I'm a set the day race. So my casa for the only the day race by puddle of the day race. That's the tool that could do the PDA for a day race and by puddle of the day race and they use it during that time in the midbar. We know they use the Kamish Akel against those 273 Beheiras who couldn't be taken care of by the Levium. So after how I'm a little day race bow puddle of the day race and bow puddle of the day race. But for the how can you compare to money? Malachi should came by the Beheiras and my session. They're specially unique Milo by money and maybe that's why you can use it to be paid to the Beheir even in the midbar, but I said you can't use a set to be paid to the Beheiras and my session. Who says they could use it in the time of the midbar. So I'll give you a different marker. I'll put the day set is Beheir Adam is Beheir of Beheima to me a tifter. So since the day puts together both the Beheir Adam and the Beheima in a tifter also Beheir, you can learn my Beheir Adam like a lot to be in the day race Beheir also show the casa for half payment to me like talk like by Beheir of the day race Beheir also show the Beheir Adam Beheir Hanina. Set a head show Beheir Levi one set of a Beheir Levi put the camera Beheir Kamarim may Israel. You can do many Beheir Kamars from a Israel. So it's not an equation of one to one for one set goes one Beheir Kamar. You could do multiple Kamars with the one set. I'm a Beheir Adam bring you right that Shahare Monah casa in Beheir Adam. The day counted the Adam the surplus amongst the Israelim Beheir Adam for the Monah Adam Beheima. We didn't count that extra surplus amongst the animals because the 273 extras that we had is only counted by people. So clearly one set of a Levi could take care of multiple Kamarim from a Israel. But for the Beheir Adam do we have any official Beheima to maybe the numbers actually worked and there weren't actually extra animals. That doesn't make any sense because they had a lot of animals. Maybe the regular these animals of the equal the number of the donkeys of Israel. It might have just worked out. All right, so let's try another marker. So let's say we make a that you can use one against the multiple or maybe means many animals like the term that we learned yesterday in the fourth even though the word usually a but the Torah sometimes will say the expression of to mean lots of animals. So therefore maybe lots of animals were needed for the of the and maybe in a one-to-one ratio. Everything came across My task is to switch the lotion. One set to care many donkeys. All my rubber the mission coming up on who paid by all of my that you can do it many times. That's the mission coming up that if you still gives a a set for a and then he buys back that set from the he can use it he can use it for another firstborn that's how learns over there in argues we're talking about a that you can do it with multiple Rashi may not like because of the how much all of implications. I guess we'll probably talk about that more on for and explain the that mission of he said my time I played the why can you use a single set multiple times we should show me lady picture as we've been saying. Okay, new it might have been all my culture that there was a culture in the Midbar. But Reish Lakish Amar, "Lo Kadshei Bechirah ba Midbar." The animals that were born in the Midbar did not have Kedushas Bechirah. Everybody's Maskim the ones that came from Yetzias Mitzrayim did. As well as everybody's Maskim that the ones that are born in Eretz Yisrael. But what about the ones that were born in the Midbar? That's the Machlokes here Rebbi Yochanan and Reish Lakish. What's the Machlokes? Rebbi Yochanan Amar, "Kadshei Bechirah ba Midbar." The Rachmana Amar, "Likdishu." Because the Torah said they should become Kodesh. Reish Lakish Amar, "Lo Kadshei Bechirah ba Midbar." They weren't Kodesh because when you're going to bring them into Eretz Yisrael and right afterwards it says in the next Pasuk you should set them apart. Clearly the ones that were born in the Midbar did not have that Kedusha. So according to Reish Lakish, if it had Kedushas Bechirah from the time when it was in Mitzrayim, it's fine. But it can't get new Kedusha in the Midbar. This Machlokes Rebbi Yochanan and Reish Lakish about whether or not a new Kedusha is going to create a Mitzvah that breaks the prior Mitzvah. Rebbi Yitzchak Zefangel in Klal Tes of the Aserei Devarim has 20 other such examples that are similar to this Machlokes Rebbi Yochanan and Reish Lakish. Prak Gemara Eis Ve'eir Rebbi Yochanan and Reish Lakish. The Mishnah in Zevachim says, "Ad Shelo Hukam ha Mishkan." Until the Mishkan was actually built in the Midbar, "Hayu Bamos Mutaros." They could bring Korbanos on a Bamah. "Va'Avodah ba Bechirah." And the Avodah was done by the Bechirah. Meaning even the Bechorei Yisrael could do the Avodah until the Mishkan was built. So what do you see? There was a Mosif of Kedushas Bechirah even in the Midbar. Okay, but you know how to get out of that Kasha. Amar Lei Reish Lakish back to Rebbi Yochanan, "Ba'Yitzan She'asuha Mitzrayim." Those were talking about the Bechirah who came out of Yetzias Mitzrayim. Therefore they already had the Kedushas Bechirah. "And Hachi Nami Mistabra." "De'ilei Teima Hachi." "Ben Shanah Bar Me'aveid Avodah." What are one-year-olds doing Avodah? Obviously we're talking about older people who were alive by Yetzias Mitzrayim. Now what would Karly Makarly what was even Rebbi Yochanan's Hava Amina? So Hachi Kasha Lei. This is what he meant to ask. "Im Bishleima De'ilei Posel Kedusha." So if it makes sense if you're going to tell me that the Kedusha of the new Bechirah didn't stop in the Midbar, so how could they become an amulet pocket of Kedusha Siyum? Then it's also miss average to say that those that had the Kedusha before, meaning by Yitzias Mitzrayim, also didn't lose it in the Midbar. Eliyahu brought the pocket of Kedusha Siyum, but if you're saying that those new Bahiras stopped their Kedusha in the Midbar, now they would need new Kedusha. So how could they become an amulet pocket of Kedusha Siyum? So those who already had the Kedusha before Yitzias Mitzrayim also should have lost their Kedusha and therefore no Bahir would have been Shiyach to do the Avodah. Now if you eat the how would answer this question? He'll say the Kadosh Kadosh of Bahir who was already Kadosh by Yitzias Mitzrayim stayed Kadosh in the Midbar, but the light Kadosh light Kadosh. And this kind of a debate about how we look at things that stop and start again is what Rebbe Yossi HaCohen is going to give all these other examples about in in As Vender Raisa. Ace fair of Yachna had another question with Reish Lakish. Oisa Hayam Shokam Mishkan, that day they made the Mishkan in the Midbar. Karvu Lahem Yisrael, they brought a lot of Korbanos, they brought the Duram, the Bavais, the Chatais, the Ashamis, Bahiras U Maisras. So clearly there were animal Bahiras Midbar that were Kadosh. So Hachina Ami by Yitzias Mitzrayim it's not Kasha, those animals were Kadosh because they came out of Mitzrayim. Umina, and from the Braisa itself I would say that the Bahiras that were born in the Midbar Dafka are not Kadosh because what does the Braisa say? Oisa Hayam who Dikarav, on that day Bahiras were brought as Korbanos become like Korav. But after that they weren't brought until they came into Eretz Yisrael. Must be because the ones that were born in the Midbar did not have the Kedusha of Bahir. And he could tell me there's another Lashon of the same Kasha Tairutz here. That Ace fair of Reish Lakish learned of Yachna and Oisa Hayam Shokam Mishkan Karvu Lahem Yisrael the Duram, the Bavais, the Chatais, the Ashamis, Bahiras U Maisras. Oisa Hayam but become like light. So Rebbe Yachna now Eima Maisa Yam Beilech, the Braisa means from that day and on they did bring the Bahiras who might come out of one and therefore what would be the Chidush by saying Oisa Hayam? Maisa Yam in Mikarla, but before that they couldn't because because even the Bavais were Motar, they couldn't bring a Korban Chiva. Alma Chivas BaBavais like Korav. Let's try again, Tasha Maisa, let's bring a right from the Braisa. Nimse Sata Oimer, Nimse Sata Oimer BaShlishi Ba Makom Kichu Bahiras L'Yisrael. Comes out from what you're saying, Nims out to Imer, we'll have to see soon what that means, that three different locations the were Kodesh for Israel. were clearly Kodesh in the Midbar, that's what this price is saying. It just means in three places the were given at we like but the themselves weren't actually Kodesh until they came to Israel. They weren't Kodesh in either because you got to wait till you get to Israel. But but you said that they were Kodesh in in Israel. So how do you reconcile that? The were given at about in three different locations. And in some of these places they were actually Kodesh while in some other places they weren't Kodesh. And this is where we're going to call it. Picking up with of Papa for tomorrow's off.