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By Michelle Cohen Farber
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Study Guide The obligation of reshit ha'gez (first shearing) applies exclusively to sheep. Although the Gemara initially suggests a gezeira shava comparing "gez" in Deuteronomy 18:5 to Job 31:20 ("m'gez kvasai yitchamam"), it ultimately derives the requirement from the phrase "l'amod l'sharet", establishing that the material must be fit for priestly service. This excludes goat hair - which is used for sackcloth rather than garments - as well as coarse wool. Washing sheep, which causes some wool to be removed, is subject to a Tannaitic debate: Rabbi Yosi exempts washing from the commandment to give the first shearing because it is not the typical method of shearing, whereas the rabbis obligate it as it does remove the wool. The Tannaim dispute the minimum flock size required: Beit Shammai require two sheep based on the plural "tzon", Beit Hillel require five ("chamesh tzon asuyot"), and Rabbi Yishmael b'Rabbi Yosi requires four based on the laws of theft of "tzon" where the penalty is four "tzon". Rebbi shows preference to the ruling of Rabbi Yishmael b'Rabbi Yosi for a number of reasons, and Rabbi Yochanan explains that there is an established tradition from Haggai, Zechariah, and Malachi to hold like him. Addressing fleece quantities, the rabbis disagree with Rabbi Dosa ben Harkinas, ruling that any amount of shearing from five sheep triggers liability, which the Amoraim quantify through various minimum amounts, and only one of the three positions takes their words literally that there is no minimum. Rav requires 37.5 sela'im, Shmuel requires sixty, while requiring 1:60 for the kohen, Rabbi Yochanan requires six sela'im with five going to the kohen. The Gemara tries to reconcile these views with the Mishna's rule requiring five sela'im given to the kohen. Rav and Shmuel compare this rabbinic 1:60 baseline to the standards for teruma and peah, prompting a discussion in the Gemara reconciling these baselines against conflicting sources. When Isi bar Hini travels to Eretz Yisrael, Rabbi Yochanan criticizes him both for errors in his text of the Mishna and for not demonstrating enough respect toward Rav. Rabbi Yochanan also presents his position on the Rabbis' view of "any amount" (kol shehu), which initially appears to contradict his earlier statement in the sugya. When Rav Dimi arrives from Eretz Yisrael and transmits Rabbi Yochanan's teaching, Abaye deduces from it how to resolve the contradiction.

Study Guide


The eligibility of a Kohen's daughter (kohenet) to receive priestly gifts (matanot) is disputed between Rava (forbidding) and Ulla (permitting), reflecting a broader Tannaitic disagreement between the academy of Rabbi Yishmael (excluding a kohenet) and the academy of Rabbi Eliezer ben Yaakov (including her). Following common practice where several amoraim received and ate matanot on account of their wives, Marimar codifies four definitive rulings: the halakha follows Rav regarding the unenforceability of Levite obligations, Rav Chisda regarding exemption from restitution for destroyed gifts, Ulla permitting gifts to a kohenet, and Rav Adda bar Ahava regarding pidyon haben exemptions for a Levite woman's son. Regarding crossbred animals (kil'ayim) and a koy, the Sages obligate matanot while Rabbi Eliezer exempts them. Addressing the underlying doubt over paternal seed (zera ha'av), the Gemara questions why the Sages require full gifts rather than half-gifts, ultimately explaining that the obligation of the rabbis is only for half. However an alternative explanation is brought concluding that explicit scriptural inclusions ("im shor", "im seh") mandate full obligation. This discussion also establishes Rava's rule that legal recourse for unseparated gifts lies directly against the butcher (hadin im hatabach). The Mishna notes that a blemished firstborn (bechor) mixed among non-sacred animals or slaughtering for a non-Jew or kohen creates exemptions from matanot. However, a kohen slaughtering for someone else is obligated in matanot. A kohen who sets up a slaughterhouse is exempt from giving gifts for two to three weeks, but becomes obligated once his business is more established. To ensure compliance, courts may penalize non-compliant butchers by excommunication. Matanot must be eaten roasted with mustard as they should be eaten like royalty, and may be given to any kohen who acknowledges the validity of the Temple service (modeh ba'avoda).
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