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Bikkurim 3.10-4.1 · Time4Mishna

• 0:02
  In the previous mission, we were introduced to iter habikurim, which is the fruit which were added to the bakurim baskets in order to decorate them. We saw an argument as to whether it has to be fruit which are obligated in bikorem, or if it could be any fruit, since it's just for decoration. But be it as it may, we're going to be introduced to another type of added on fruit to the bikurim in this mishnah, and that is known as tosefas abakurim and to sefasab. Akurim is actually pretty much part of the bikurim themselves. And it refers to fruit which are added onto the bakurim, which weren't necessarily the first ones to ripen. This could either be out of the generosity of the giver, he wants to give extra bikurim fruit, or it could be because he actually realizes that he hasn't separated a 60th of the fruit. As we learned earlier on in the Maserta, although one only really needs to separate the first fruit which ripens mudrabonon, a 60th of one's fruit need to be separated and given to kalanim as bakurim. And therefore, if he realizes, after he designates the first ones to ripen as bakurim, if he realizes, realizes that it's not actually a 60th, then you can add on a few later on, and those would become part of the bikurim, and that is known as, which means the added on fruit to the bikurim. So really, we have three categories of bikurim. And indeed there are three different measures when it comes to bikurim, meaning each of the three categories have different laws as well. So one of the three categories, habikurim, the bikurim themselves, the first ones which ripen and you tie a thread around it, tie a small reed around it, and designate it as bikurim, the taisefas al bikorem, the fruits which you add on at the end to the bikurim, the itera bikurim and the decorations on the baskets and the fruit which are not themselves actual bikurim. So the mission is now going to compare the halachos of tesefas, abichurim and iterabikurim, tesefas abikurem, the bikurim fruit which are added on min be minai. It needs to be the same type of species as they become themselves. So, so if the main bakurim themselves are olives, then if you want to add on to those olives, other fruit and make them have the status of bakurim themselves or taisevisabakurim. So that has to be exactly the same type of fruit. In our example, it would be olives as the actual bikurim themselves. On the other hand, the iterabikurim, the fruit which are just decorating the Bakurim members, that can be a different species to the bikurim themselves. Next difference, because the tov sabikurim are really a part of the Bakurim themselves, so to speak, those fruit need to be eaten in a state of purity, just like bikurum needs to be eaten in a state of purity. As we discussed at the beginning of the second per that Bakurim are called truma in Torah and therefore many of its laws are the same as truma. Secondly, just like Bakurim themselves are exempt from maestros and the various tithes, you just give the bakurim straight to the Khan without first having separated tithes from them. So to the service have bakurimai, they would be exempt from demai. Demai generally refers to produce which one buys from an amhoret from an ignorant person, person who is not trusted with regards to the tithes. And in this context it refers to a Cohen who receives Bakurim from a amharetz. And so let's say together with the Bakurim he also received tosevas abakurim. So since we're saying that to Sevas habakkurim is the same as Bakurim in that it is exempt from tides. So the Cohen himself doesn't need to go and tithe it, because it's true don't trust the Amor in regards to tithing it. But in this case he was totally exempt from tithing it. So certainly the Cohen who receives it will not need to tithe it, since there's no obligation at all on the Bakurim all the to seven bakurim to be tithed. On the other hand, when it comes to the fruit which just decorated in the baskets, they are obligated in demai. Meaning if a cone receives the bikurum from an Amha aretz, he does need to tie them. Out of doubt, since itrabikuram are viewed as just regular fruit. So just like regular fruit which you receive from our needs to be tithed, so to the Iterabic need to be tithed. Now, the mission does not tell us whether it's Rabbi Kurum need to be eaten in a state of Tara. It said that to seva's abikur needs to be, but it did not mention what the halach is with regards to Itzrab, the fact that it didn't say it rabbikarim is different does imply that perhaps it is the same as so even the Iterabakura needs to be eaten in a state of Tara. In fact, this is what the Rambam holds. However, it is not entirely clear from our Mishnah.
• 4:22
  When did the chachom say that which we described in the previous Mishnah? That the tay service habakkurim, the fruit which are added on to the bikurim, either to be more generous or to make up a 60th of the fruit. So when did we say that is considered like him themselves? That's only bismanshi bomb in her Aret. In a situation where the fruit come from Eretz Israel itself, however, then ain't no bomb in Aret, but if it doesn't come from inside itself, rather it comes from either Hayardin, the area of land on the east side of the river Yardan says Mission. In that situation the trim are not viewed as bikurim. And if you recall, we had an argument in the first Peric as to whether fruit which comes from Eva Hayardin is even obligated in Bikurim because the Torah says bring the Karim from Eretz of from the land flowing with milk and honey. And that is not referring to.
• 5:14
  However, we did have an opinion in that Mishnah that nevertheless, since the Jewish people inherited that land together with Eretz Israel, it was given to the Jewish people during the same time period. So therefore it is obligated in Bikurim, at least according to one opinion. However, the mission is telling us over here that even according to that opinion, we only say that with regards to the Bakuran themselves. But that reason is not strong enough to make the to service Abu Karim like bikurim. And therefore fruit which come from only the Bakurim themselves would have the status of bikurim. But to servus habakkurim would have the same halachas as Iter Habikurim, the fruit which are just there to decorate the baskets and the fruit.
• 5:51
  In the first Mishnah of the previous Perak, we learned that one of the ways that bikurm is similar to Truma is that it is considered to be the niksay koyn, the possession of the receives it, as opposed to my Seshani, which at least according to that Mishnah is considered to be mom and Govaya property of the High One, sort of Hashem's property. So there are lots of limits for what you can do with my sachini. On the other hand, when it comes to the current, there are very few restrictions on what the coin can do with it, at least according to the first opinion of our Mishnah.
• 6:22
  For what purposes did the say at the beginning of the previous parak that becorum is considered to be the possession of the coin himself, says the Mishnah, he can use that Vikram to buy slaves. So he could exchange the bikarium for a slave.
• 6:37
  Or you could buy land, he could buy a non kosher animal. Although the Torah does mention eating the kurim, it doesn't say you have to eat it. And in fact the Torah says, I've given the bakurim to you, which implies you can pretty much do anything with it, even if you're going to buy something which you cannot eat. Furthermore, says the Mishnah, even if you're not exchanging it for anything in return, even then you can use it. For example, somebody who is owed money can take bikurim as his debt. He can go to the person who owes him money, and if that person cannot pay him money, doesn't have any money, then he is allowed to take his bikurim, and a woman can take the bikurim as her kasuba. The kasuba refers to a document which is written up at a time of marriage which says that if the man divorces the woman or if he dies before her, then she is entitled to a certain amount of money from him. Now if he doesn't have any money to give her, then she may take his bikurim. And the Mishnah adds like a safer Torah. What exactly does that mean? So according to some, this is telling us a very important point about the status of the bikurim. Once they've been sold or once they've been taken as part of a debt or a kasuba, and that is that the bikurim remain holy and they retain their status of being considered bikurim even once they've been given away. And this is unlike, for example, my sashani, my sachini, if you buy something with my sachini money, then the sanctity, the my sachini status is transferred from the money onto the thing you bought. But when it comes to bakurim, that doesn't lose its bikuram status, which means, for example, it needs to be eaten in a state of tara, it needs to be eaten in yerushalayim, only a cone can eat it. So that is the first explanation of what kasefutor means. And the second explanation is totally different, although it still agrees that bikurim remain and they retain their status. It's just so. The second explanation interprets these words differently, and that is that it interprets it as if it had said the safer Torah. And a safer Torah, meaning you can also buy a safer Toyota with the Kurim. Because I might have thought that I can only buy something which I could then sell in return for food, since the Torah says that Korean should generally be eaten. I might have thought, what's the reason that I can buy slaves with the Korean? Only because I'm then able to sell the slave and buy food with that. But when it comes to a safer Torah, one is not allowed to sell a safer Toyota just for food. That's considered a disgrace of the safer terror. So I might have thought that I am not allowed to buy safer Torah, since once I've done that, I can't buy food with it. So the mission has to tell us that no. Although the Torah does say in general bikurim is eaten, that is not a command. Rather, you can even buy a sefer toray with the bikurim. Now, Rabbi Yehuda argues on most of what we've just said, because Rabbi Huda Oymar Rabbi Yehuda says one may only give the bikurim to a chover, who is somebody who is very particular with the laws of Tuma and Tahara. They eat all of their food in a state of purity, even regular, unsanctified food. And according to Yehuda, that is a stringency when it comes to bikurim. The one can only sell it to somebo who he is sure will not make it Tommy. Now, although in general, carbonas can be given to any coin, even a Cohen who is not a kaver. That's because carbonas are on a higher sanctified level, and therefore even Kranim, who are not even a non, make sure that he won't eat it in a state of tuma. But when it comes to bikurim, it is more likely to become Tommy if you give it to a non chaver and therefore contribute hood, though you have to make sure that you only give it to a chaver. Furthermore, says it be Huda, you are not allowed to sell bikurim. You can only give it Betheva as a favor, but not in return for anything else, because the bikurim are given from the person who brings a bikurim to a particular Cohen. So he gives him the bikurim. He can't now start selling that for other things. He can give it as a present, but he can't start exchanging it for something else. And therefore, if he doesn't want to give it to somebody else, he can only do so as a gift. Okay, and third opinion, one who brings the bikurim gives it to the Anshe Mishmar, the member members of that group of Kranim who are serving in the base Hamigdash at that time, the Himchal Kim, and they split it between all of the crowning there, even those who are not Khaverim, even those who are generally not trusted with regards to tumor, just like you're allowed to give Karbanois to any Kranim, even if they are not a cover, since they have a higher sanctified status and they are brought to the base Hamikdash. So one is not allowed to enter the Beis Hamikdash when he is Tommy. So even in Amharit makes sure that he is pure when entering the Beis Hamikdash, which means that when he receives the Bikarim, he is Tahar. So we assume that just like with carbonas, he will make sure he remains Tahar just for a short while after that, so that he can eat the carbon. The same applies to Bikurim, since it is also brought to the base Hamikdash. However, still argues because according to Be a Huda and Amoritz will be careful with carbonas, because they've gone through a whole process in the ways Hamikdash they've been offered on the Mizbeach. For example, when it comes to Bikurin, they're just given to the Cohen inside of the base Hamikdash, but nothing's actually done with them in the base Hamikdash, and therefore Ameha Oretz will not be so careful with not allowing it to become Tommy. Now, technically speaking, we have just been Messiah and we have just completed the first Seder or Shishaj Mishnah. However, after the Mishnah was completed, another parrot was added on to this Maserta, which actually comes from the toy Sefta, which was written around the same time as the Mishnah was written, but was still not included in the Mishnah itself. However, this parag was added on because the structure is very similar to what we had at the end of the second Peric, the second half of the second Parak. We discussed a creature called the koi and went through with ways how the koi is similar to a behemoth, a domesticated animal, and in Other ways it's similar to a chaya, a wild animal, and in other ways it's similar to both of them. In other ways it's similar to none of them. And as we're about to see, we have exactly the same structure in this peric. Now, the focus of this peric is an androgynous. An androgynous, or an androginos, is a cross between a man and a woman, somebody who contains the signs, the features, the body parts of a man and a woman as well. And because of that, it's a doubt as to whether he's considered a man or a woman, or both. Or maybe none. Perhaps it's its own creature in itself, its own gender in itself, and therefore the mission tells us, as an introduction, Andreginois, this person who contains both male and female signs, it has some ways, some laws which are the same as laws for men, whereas in other ways it's similar to women, its laws are similar to women, and also has ways and laws which are the same as both men and women.
• 13:05
  And it also has ways, it has laws in which is not the same neither to men or women. And pretty much just like when we had the koi, it has the stringencies of everything. Basically so too, when it comes to Andre Guinness, this being is given many stringencies because we are not sure what exactly its status is. So for the remainder of the peric, we're really going to be developing these four categories, these four lists of how it is similar to one of them, to men or women, or both of them, or also ways in which it is similar to neither of them.