Bikkurim - Chapter 9

I.e., other than a priest or Levite (see Halachah 8).

Sefer HaMitzvot (positive commandment .143) and Sefer HaChinuch (mitzvah 506) include this commandment among the 613 mitzvot of the Torah. Chulin 134b states that the priests merited these gifts in recognition of the heroism of Pinchas in stopping the Jews’ lewd behavior with the Midianite women.

This is a matter of debate among the commentaries. The Tur and the Shulchan Aruch (Yoreh De’ah 61:21) quote the Rambam’s view, but also mention the opinion of Rashi and Rabbenu Meir of Rutenberg who maintain that this mitzvah is not practiced in the Diaspora. They conclude that this latter view is observed. The Sefer HaChinuch, loc. cit., writes that in the abstract, he agrees that the law should be observed in the present era as well, but “we do not have the power to compel the butchers to observe it.” See also the Responsa of the Chatam Sofer, sec. 301, where he writes that he would observe this mitzvah.

These blemishes are listed in Hilchot Bi ‘at HaMikdash, ch. 7, Hilchot lssurei Mizbeach, ch. 2.

Since they are permanently blemished at the time of their consecration, it is obvious that they will ultimately be redeemed and used for ordinary purposes, not as a sacrifice. Hence it is never considered that their actual bodies became consecrated. Once they are redeemed, they are like any ordinary property. Hence the obligation to separate the presents falls upon them (Radbaz).

Even pennanently.

In such a situation, the consecration of the animal encompasses its actual body. The rationale is that in the first instance mentioned in this clause, the blemish is not permanent. Hence, it does not block the consecration. And in the second instance, the blemish comes after the consecration already took effect. And since the consecration affected the actual bodies of the animals, it continues to have an effect even after the animals have been redeemed. They are considered as pesulei hamukdashim and are exempt from this obligation (Radbaz, based on Bechorot 15a).

A sheep that had not given birth before gave birth to two offspring, a male - which would be separated as a firstborn - and a female which would not and it is not known which of them was born first. See Hilchot Bechorot 5:1. Alternatively, a firstborn animal became mixed together with other animals [Shulchan Aruch (Yoreh De ‘ah 61 :20).

A priest to whom a firstborn animal is given is not obligated to separate the presents and give them to another priest. In the instance described above, the Israelite who is the owner of the animal may retain possession of it, for we follow the principle: “When one desires to expropriate property from a colleague, the burden of proof is on him.” Thus since a priest cannot prove that the animal was a firstborn, it remains the property of the owner. Nevertheless, he must give the presents to a priest based on the rationale presented by the Rambam.

E.g., a sheep that had not given birth before gave birth to two males. Thus one of them is certainly the firstborn and must be given to a priest. The question is which one. Hence the weaker one is given to the priest and the other one remains the property of its owner, but may not be slaughtered until it receives a disqualifying blemish (Hilchot Bechorot, loc. cit.).

I.e., in exchange for giving the priest the weaker animal, the priest forfeits his claim on the other animal. Hence, although there is a possibility that it is an ordinary animal and the presents must be given to the priest, to obtain those presents, the priest is required to prove that claim and he cannot. Hence, the owner may retain possession.

Which the owner must offer as a sacrifice (Hilchot Bechorot 6:4). Were this to be the case, he would not be required to give the presents to a priest.

In this instance, the priest desires to expropriate the presents.

I.e., we cannot obligate him to give the presents to a priest, because unlike the firstborn, the priest has no claim to the animal as a whole.

It is exempt from the obligation to separate the presents, as stated in Halachah 2.

Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. The standard printed text differs slightly.

Because he knows that only one animal was consecrated and then disqualified.

If, however, he slaughters a kosher wild animal (e.g., a deer) or a kosher fowl, he is not required to give the presents to the priest.

More particularly, the Hebrew term seh can refer either to a sheep or a goat.

For even though it is a hybrid, it is definitely a domesticated animal and hence, there is an obligation for presents to be given.

Not only half.

Generally - and indeed, this interpretation is indicated by the standard published text of Hilchot Ma’achalot Assurot 1:13 - a ko’i is defined as: “a mixed species that comes from the mating of a kosher domesticated animal and a kosher wild beast.” Accordingly, the Tur (Yoreh De’ah 61) questions the Rambam’s ruling for it appears to contradict his own statements in the continuation of this halachah. Rav Yosef Caro (in his Kessef Mishneh to the Mishneh Torah and his Beit Yosef to the Tur) explains that the Rambam understands the term ko’i as referring to an independent species that we do not know whether to classify as a domesticated animal or as a wild beast. He maintains that the proper version of Hilchot Ma’achalot Assurot is “any animal whose classification as a domesticated animal or as a beast is doubtful is a ko’i” and he maintains that Hilchot Shechitah 14:4 serves as proof of this interpretation.

Chulin 132a explains that since it is only part sheep, only part of the presents are granted. We do not take the species of the father of the animal into consideration.

For, as in the previous law, we do not take the species of the father of the animal into consideration. Although this matter is not determined definitively, since “when one desires to expropriate property from a colleague, the burden of proof is on him,” the priest cannot claim the presents definitively either (Siftei Cohen 61:10).

Presents need not be separated when an animal is killed without ritual slaughter - or when the ritual slaughter is performed improperly and the animal is forbidden to be eaten (Tosefta, Chulin 9: 1 ). Nevertheless, if the slaughter is performed properly, the presents must be given to a priest, regardless of the reason for which the animal was slaughtered. This is derived from a comparison to the covering of the blood after the slaughter of an animal (Ra’avad).

The use of the plural term implies that the law applies even if there are many for whom the animal is being slaughtered (see Chulin 136a).

For even though that produce must be destroyed at the appropriate time, while it is in a person’s possession, it is his personal property. See Bechorot 12b.

As above, when one desires to expropriate property from a colleague, the burden of proof is on him. And it is impossible for a priest to prove that the Levite is obligated. From Chu/in 131 a, it is obvious that a Levite does not have the right to receive presents (Siftei Cohen 61: 12).

For now they are in the possession of the priest. He may therefore retain them, for the Levite cannot prove that he is exempt. The Rambam’s view is cited by the Shulchan Aruch (Yoreh De’ah 61:23). The Rama maintains that since the law is that a priest is not entitled to take it, if he takes it by force, he is required to return it. This difference of opinion reflects a divergence on an issue of a greater scope. See Hilchot Bechorot 5:3, where the Rambam rules that when there is a

That the priests are exempt from giving presents.

During which he is allowed to keep the presents for himself.

Since he sells the meat, he is acting on behalf of others and they are not absolved from the obligation of giving the presents.

See Hilchot Talmud Torah, ch. 6.

We are speaking about a situation where the animal belongs entirely to the priest or the gentile. It is the ownership of the animal, not the identity of the slaughterer which is significant. Since neither the priest nor the gentile would be required to give these presents, a slaughterer who acts on their behalf is also exempt.

Hence, if he does not give a priest the presents, people will suspect him of withholding them.

And thus it is evident that they are partners.

The Tur (Yoreh De’ah 61) differs with the Rambam, explaining Chu/in 133a,b (the Rambam’s source) differently. In his Kessef Mishneh, Rav Yosef Caro elaborates in support of the Rambam’s interpretation (even though at the outset, he states that the interpretation of the Tur appears more appropriate to the simple meaning of the passage. In his Shulchan Aruch ( Yoreh De’ ah 61 :25), he follows the Tur ‘s interpretation.

And we nevertheless assume that the presents were in the gentile’s portion.

Rashi (in his commentary to Chu/in 132a, the source for the Rambam’s ruling) and similarly, the Tur and the Shulchan Aruch ( Yoreh De’ ah 6 l :29) interpret this as referring to a sale and not a partnership agreement.

Even if they were not marked [the Rambam’s Commentary to the Mishnah (Chulin 10:3)].

The Radbaz explains that the rationale is that his stipulation runs contrary to the Torah - for the Torah requires that the presents be given and whenever a person makes a stipulation that runs contrary to Torah law, the stipulation is nullified. Hence, it is as if the stipulation was never made and the priest’s partner must separate the presents as stated in the previous halachah.

The commentaries note an apparent contradiction between the Rambam’s ruling here and his ruling in Hilchot Ma’aser 6: 19 where he states:
When a priest sells a field to an Israelite and tells him: “[I am selling it] on the condition that the tithes from it belong to me forever,” they belong to him. [The rationale is that] saying “on the condition that” is tantamount to setting aside for himself [the portion of the field] where the tithes [grow].
Although there are explicit Talmudic sources for both rulings, their logic appears contradictory. Among the resolutions offered is that here, the Rambam is speaking about the ownership of an animal, while in Hilchot Ma’aser, he is speaking about landed property and the principles of ownership are different in these two instances.

The new concept taught by this halachah is that one can be exempt from part, but not all, of the presents.

Because at that time, he was not obligated, as stated in Halachah 10.

Hence, the convert may retain possession of the presents. As mentioned in the notes to Chapter 8, Halachah 9, when a similar situation arises concerning challah, the Rambam rules that the convert is liable to separate the dough. Nevertheless, a distinction between the two can be made because of the severity of that prohibition.

In which instance, it is forbidden to partake of the produce until the terumah and the tithes are separated.

In contrast to the produce where the terumah and tithes must be separated from the produce as a whole.

I.e., he has no legal obligation to make financial restitution. In his Kessef Mishneh, Rav Y osef Caro questions whether the person has a moral and spiritual obligation to make restitution and in his Shulchan Aruch (Yoreh De ‘ah 61: 15), he rules that he does.

There is no one priest who can claim that the presents are his and they must be returned to him, for until they are given, the owner has the right to give them to any priest he desires.

I.e., the maw.

For they belong to him.

Since it was obvious that the maw was among the organs he purchased, the purchaser should have realized that it was not included in the price. Instead, he was paying him for the remainder of the meat (Kessef Mishneh).

Since the maw did not belong to the butcher - for it must be given to the priest - he had no right to sell it (ibid.). See also the Rambam's Commentary to the Mishnah (Chulin 10:4) which states that it is forbidden to buy the presents, because by doing so, one would be aiding theft.

I.e., some of the organs that have to be giyen the priest.

For we do not suspect that a person sinned. Instead, the recipient assumes that the sender purchased the presents from a priest; alternatively, there were no priests in the area and he followed the advice given in the following clause.

And thus there is no one to give the presents to.

For if he sets them aside, they will spoil. There is no difficulty in doing so, for the presents are not consecrated at all.

See the notes of Rav Kapach to the Rambam’s Commentary. to the Mishnah (Chulin 10:4). There he writes that the original version of the Rambam’s Commentary did not contain this law, but the later version did.

For even a portion of the organs of an ox are of a significant size.

The Turei Zahav 61: 1 states that this is derived from the fact that the prooftext speaks of “the foreleg,” i.e., the important one. An animal’s foreleg is comprised of three bones. According to the Rambam, the lower two are given to the priest. See the Rambam’s Commentary to the Miimah (Chu/in 10:4).DIAGRAM

Chu/in 134b states that one should take the jaw until the place where the animal is slaughtered. See the accompanying diagrams.

This fat is forbidden to be eaten (Hilchot Ma’achalot Assurot 7:6).Diagram

Chu/in 134b explains that this is an act of generosity on the part of the priests. Since the presents are their personal property without any sanctity at all, they can do with them as they see fit. From the wording of the Shulchan Aruch (Yoreh De ‘ah 61 :4), however, it appears that this custom is not universally accepted.

In Hilchot Issurei Bi'ah 19:1 describes a challalah as a woman born from relations forbidden to the priesthood or a woman who is forbidden to the priesthood who engaged in relations with a priest.

The term challal refers to the offspring of relations forbidden to a priest.

Hence, just as the presents may not be given to a challal, they may not be given to a challalah.
The concept that challalim are not priests applies in many contexts. See 15:5, Hilchot lssurei Bi’ah 19:5, Hilchot Terumah 6:7, et al.

The Siftei Cohen 61:5 states that a priest should not give or sell them to gentiles or feed them to dogs unless they are no longer fit for human consumption.

The Rambam’s source (Chulin 133a) mentions that the recipient of these presents must be a Torah scholar. The Tur and the Shulchan Aruch (Yoreh De’ah 61:14) also mention that point. Apparently, the Rambam thinks that it is not an absolute necessity.

Once they are given to him, however, there are no restrictions on what he may do with them.

Turei Zahav 61: 12 states that this is derived from the word “and you shall give” in the prooftext. Implied is that the presents should be given. They should not be taken by the priests on their own initiative.

See parallels in Hilchot Terumah 12: 18.

If, however, a priest prefers to eat them in another manner, he may. It is not an obligation to partake of them in the manner described (Tosafot, Chulin 132b).

This verse does not speak about the presents of meat explicitly, but rather the portions of the sacrifices given to the priests. Nevertheless, the concepts can be derived one from the other. See Rashi, Chulin, loc. cit ..