Kiddushin, Daf Nun Zayin, Part 5

 

Introduction

Today s section continues to explain how we know that it is prohibited to derive benefit from various items mentioned in the mishnah.

 

בשער נזיר מנלן דאמר קרא (במדבר ו, ה) קדש יהיה גדל פרע שער ראשו גידולו יהיה קדוש

אי מה קדש תופס את דמיו ויוצא לחולין אף שער נזיר תופס את דמיו ויוצא לחולין

מי קרינן קודש קדוש קרינן

 

With a Nazirite s hair: How do we know this? For the verse says: He shall be holy, he shall let the locks of the hair of his head grow long (Numbers 6:5) [teaching], his growth shall be holy.

If so, just as a holy object transfers [its holiness] to its purchase price and becomes non-sacred, so should the nazirite’s hair transfer [its holiness] to its purchase price and becomes non-sacred?

Do we then read kodesh? We read kadosh.

 

The Nazirite s hair is called kadosh. This means one cannot derive benefit from it. But it is not like other holy objects, which if one buys or redeems become desacralized and the money becomes holy. The Nazirite s hair stays holy forever.

בפטר חמור נימא מתניתין דלא כר’ שמעון דתניא פטר חמור אסור בהנאה דברי ר’ יהודה ור’ שמעון מתיר

אמר רב נחמן אמר רבה בר אבוה לאחר עריפה ודברי הכל

 

With the firstborn of a donkey. Shall we say that our Mishnah does not agree with R. Shimon? For it was taught: It is forbidden to derive benefit from the firstborn of a donkey, the words of R. Yehudah. But R. Shimon permits it!

R. Nahman said in the name of Rabbah b. Avuha: This means after its neck was broken, and it agrees with all.

 

According to Exodus 13:13, the firstborn of a donkey must be redeemed with a sheep. If the firstborn is not redeemed, its neck must be broken.

The mishnah rules that one may not betroth with the firstborn of a donkey. This seems to agree with R. Yehudah but not R. Shimon.

R. Nahman responds that the mishnah refers to a firstborn after its neck has been broken. In such a case, everyone agrees that it is prohibited to derive benefit from it.

 

בשר בחלב מנלן דתנא דבי ר’ ישמעאל (שמות כג, יט) לא תבשל גדי בחלב אמו ג"פ אחד איסור אכילה ואחד איסור הנאה ואחד איסור בישול

 

Meat [boiled] in milk. How do we know this? For the School of R. Ishmael taught: You shall not seethe a kid in its mother’s milk (Exodus 23:19; 34:26; Deuteronomy 14:21) [is stated] three times: one is a prohibition against eating, one a prohibition of deriving benefit, and one a prohibition of cooking.

 

According to R. Yishmael the Torah prohibits cooking a kid in its mother s milk three times to teach that there are three prohibitions eating, deriving benefit and cooking.

 

מתניתין דלא כי האי תנא דתניא ר"ש בן יהודה אומר בשר בחלב אסור באכילה ומותר בהנאה שנאמר (דברים יד, כא) כי עם קדוש אתה לה’ אלהיך לא תבשל גדי בחלב אמו ולהלן הוא אומר (שמות כב, ל) ואנשי קודש תהיון לי מה להלן אסור באכילה ומותר בהנאה אף כאן אסור באכילה ומותר בהנאה

 

Our mishnah does not agree with the following Tanna. For it was taught: R. Shimon b. Judah said: Meat [cooked] in milk may not be eaten, but benefit is permitted, for it is said: For you are a holy people to the Lord you God. You shall not seethe a kid in its mother’s milk and elsewhere it is said: And you shall be a holy people to me: [therefore you shall not eat any flesh that is torn of beasts in the field; you shall cast it to the dogs] (Exodus 22:30): just as there it may not be eaten, but benefit is permitted, so too here, it may not be eaten but benefit is permitted.

 

The mishnah does not agree with R. Shimon b. Judah who holds that just as one may derive benefit from meat that was not properly slaughtered (one can use it to feed one s animals), so too one may derive benefit from meat cooked in milk. I should note that this is not the accepted opinion according to halakhah, one may not derive any benefit from meat cooked in milk.