Talking Talmud

A discussion here compares the first-born with tithed animals. For a firstborn, it cannot be redeemed, but it can be sold. And tithed animals are the reverse. What's the source? The Gemara explains that for the subjects of this group much be free. Thus, there are two steps here - establishing that a "maaser" item cannot be redeemed to begin. with. The details, for those who delve in, show many different appearances of non-Geulah. Also, a focus on the "gezarah shavah" as the methodological leading principle here. The phrase cannot be used for other inferences for that gezarah shavah to work at all. Also, a statement by Rava about how that which has been dedicated cannot be redeemed, at least when it's a first-born animal. Plus, it depends where the items are - whether in the kohen's possession or that of the owner. Also, a very small new mishnah (!), with a dispute between Beit Shammai and Beit Hillel, as to whether those partaking of a blemished first born could sit together -- B"Sh says only kohanim; B"H says even a non-Jew!

Finishing the 4th chapter - with the series of baraitot about the "chaver" - with a focus here on the last one. That is, specifically, a kohen can examine first-borns for blemishes, as long as they are not being given to himself, but he could rule on his own sacrifices, for example. Plus, how many judges are needed for various things, including judging first-borns, one or three? Plus, other examples that require a court of 3, including halitzah. What if you have an expert in blemishes on that court? And starting chapter 5 - with a new mishnah: selling the meat of disqualified consecrated animals at the butcher vs. selling the blemished of first-born animals. They're not weighed precisely in contrast to the regular consecrated animals, and the proceeds go to the owner. Plus, Rav Sheshet and narrowing the focus of the mishnah to orphans...

A new mishnah! A person who is suspected or known to not be careful about the laws of the shemitah year may or may not be careful about tithing, and likewise with regard to the rules of purity/impurity. But once one is suspect, that person can't judge or bear witness, at least with regard to that specific arena. Also, a focus on the "chaver," someone who is known to be careful in all areas of halakhah. Including details that are debated between Beit Hillel and Beit Shammai.

Another day of mishnayot: 1 - One who takes wages to be a judge or give testimony or a kohen who does so to facilitate a red heifer -- all of those efforts would be void. Note that the kohen who facilitates the red heifer becomes impure and cannot partake of terumah, which is his own monetary loss. 2 - If one is suspect with regard to bekhorot, for example, a kohen who is accused of making a blemish on the first-borns, then one may not purchase regular meat from him either, including the kind for which the first-born law was irrelevant (like venison). 3 - One who is suspected of not being careful with the laws of the shemitah year -- you can't buy any plant-based items from him, but you can buy non-plant based items. 4 - One who is not trustworthy with regard to terumot and ma'aserot may be untrustworthy when it comes to water and salt, no less.

4 mishnayot! 1 - On determining that an animal has a blemish - after slaughtering, and the tension of having non-experts involved in determining whether the animal has a blemish. 2 - What if the kohen makes an error in judgement? What is done is done. But the judge may well be liable. With mention of dina de-garmi. 3 - A story (in the mishnah!) about the error of the previous mishnah. 4 - Making sure that one's salary was not contingent on the assessment of blemishes - unless the person checking was an expert.