Mishnayos Bechoros Perek 8 Mishnah 1
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בכורות פרק ח׳ משנה א׳
There is a son who is a firstborn with regard to inheritance but is not a firstborn with regard to the requirement of redemption from a priest. There is another who is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. There is another who is a firstborn with regard to inheritance and with regard to redemption from a priest. And there is another who is not a firstborn at all, neither with regard to inheritance nor with regard to redemption from a priest. Which is the son who is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest? It is a son who came after miscarriage of an underdeveloped fetus, even where the head of the underdeveloped fetus emerged alive; or after a fully developed nine-month-old fetus whose head emerged dead. The same applies to a son born to a woman who had previously miscarried a fetus that had the appearance of a type of domesticated animal, undomesticated animal, or bird, as that is considered the opening of the womb. This is the statement of Rabbi Meir. And the Rabbis say: The son is not exempted from the requirement of redemption from a priest unless his birth follows the birth of an animal that takes the form of a person. In the case of a woman who miscarries a fetus in the form of a sandal fish or from whom an afterbirth or a gestational sac in which tissue developed emerged, or who delivered a fetus that emerged in pieces, the son who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. In the case of a son born to one who did not have sons and he married a woman who had already given birth; or if he married a woman who gave birth when she was still a Canaanite maidservant and she was then emancipated; or one who gave birth when she was still a gentile and she then converted, and when the maidservant or the gentile came to join the Jewish people she gave birth to a male, that son is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. Rabbi Yosei HaGelili says: That son is a firstborn with regard to inheritance and with regard to redemption from a priest, as it is stated: “Whatever opens the womb among the children of Israel” (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb unless it opens the womb of a woman from the Jewish people. In the case of one who had sons and married a woman who had not given birth; or if he married a woman who converted while she was pregnant, or a Canaanite maidservant who was emancipated while she was pregnant and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. And likewise, if an Israelite woman and the daughter or wife of a priest, neither of whom had given birth yet, or an Israelite woman and the daughter or wife of a Levite, or an Israelite woman and a woman who had already given birth, all women whose sons do not require redemption from the priest, gave birth in the same place and it is uncertain which son was born to which mother; and likewise a woman who did not wait three months after the death of her husband and she married and gave birth, and it is unknown whether the child was born after a pregnancy of nine months and is the son of the first husband, or whether he was born after a pregnancy of seven months and is the son of the latter husband, in all these cases the child is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. Which is the offspring that is a firstborn both with regard to inheritance and with regard to redemption from a priest? In the case of a woman who miscarried a gestational sac full of water, or one full of blood, or one full of pieces of flesh; or one who miscarries a mass resembling a fish, or grasshoppers, or repugnant creatures, or creeping animals, or one who miscarries on the fortieth day after conception, the son who follows any of them is a firstborn with regard to inheritance and with regard to redemption from a priest.
יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:
Bartenura
יש בכור לנחלה. ליטול פי שנים:
ואינו בכור לכהן. לתת לכהן פדיונו חמשת סלעים:
הבא אחר הנפלים. כגון שהיו תאומים, אחד מהם נפל שלא כלו לו חדשיו ואחד כלו לו חדשיו, והנפל שלא כלו לו חדשיו יצא ראשו חי והחזירו, וקדמו אחיו ויצא. זה האחרון בכור לנחלה, דראשון לא הפסידו, ואע״ג דיציאת הראשון חשיבא לידה מעליא. וטעמא, משום דכתיב ראשית אונו, מי שלב אביו דוה עליו אם מת, יצא נפל שהוציא ראשו ראשון דלאו בר קיימא [הוא] דאין לבו דוה עליו. אבל לענין פטר רחם פטור האי ולד [אחרון], דבפטר רחם תלה רחמנא, והרי הראשון פטר את הרחם:
ובן תשעה מת שיצא ראשו. והחזירו, ויצא אחיו, הוי בכור לנחלה. דהא ראשון לא חשיב, דאין לבו דוה עליו, ולענין כהן לאו פטר רחם הוא. אבל יצא ראש בן תשעה חי ואח״כ החזירו ומת, בכור לנחלה נמי לא הוי זה הבא אחריו:
וכן המפלת בהמה כו׳ למפטר מנחלה לא חשיבי דאין הלב דוה עליהם, אבל פטר רחם מיהא הוי:
וחכמים אומרים עד שיהא בו מצורת אדם. לא חשיב פטר רחם, והבא אחריו הוי בכור לכהן. והלכה כחכמים:
סנדל. חתיכת בשר עשויה כדמות סנדל, ואין לה צורת אברים, ורגילה לבוא עם ולד. ולשון סנדל יש מפרשים שנאוי ודל:
או שליא. דאין שליא בלא ולד אלא שנימוח, ומיהו פטר רחם הוי:
ושפיר מרוקם. חתיכה של בשר שמרוקם בה צורת העובר. ועל שם שעשויה כשפופרת של ביצה קרויה שפיר:
והיוצא מחותך. שנחתך אבר אבר ובדרך זה יצא כולו. אבל ראש מחותך, לא פטר אם קדם אחיו ויצא קודם יציאת רוב אברי המחותך, והוי נמי בכור לכהן:
שכבר ילדה. דלענין נחלה דאב כתיב ראשית אונו, ולענין כהן תלא רחמנא בפטר רחם:
עודה שפחה. אפילו עודה שפחה בלידה ראשונה ונשתחררה עכשיו. או נכרית ונתגיירה ומשבאת ליד ישראל ילדה, נמי הוי בכור לנחלה, שהרי לא היו לזה בנים:
רבי יוסי הגלילי אומר בכור לנחלה ולכהן. דבנים הנולדים בנכריותה לא פטרי. ואין הלכה כרבי יוסי הגלילי:
נתגיירה מעוברת. ובעלה עמה וילדה. הרי אותו ולד בכור לכהן, דפטר רחם הוא בישראל. ולא לנחלה, דכיון דהורתו שלא בקדושה לאו בר נחלה הוא, דזרע עובד כוכבים רחמנא אפקריה, דכתיב (יחזקאל כ״ג:כ׳) וזרמת סוסים זרמתם:
ילדה היא וכהנת. בת ישראל מבכרת שילדה עם כהנת מבכרת ואין ידוע אי זה ולד של ישראל:
או היא ולויה. דלויה נמי בנה פטור מחמש סלעים. כדאמרן בפרק קמא:
או היא ואשה שכבר ילדה. ואין ידוע איזה בנה:
בכור לכהן. ובעלה של מבכרת חייב חמש סלעים לכהן, דהא בן זכר יש לו כל היכא דאיתיה:
ולא לנחלה. דהא לא ידע בריה דמאן הוא:
וכן מי שלא שהתה כו׳ הוא בכור לכהן, והוא יפדה את עצמו. ולא לנחלה, דהא לא ידע מאן ירית. ואפילו כפשוט לא ירית, דהאי מדחי ליה לגבי האי והאי מדחי ליה לגבי האי. ומתניתין דקתני ולא לנחלה, על הבא אחריו קאמר, שהבא אחריו אינו בכור לנחלה, דשמא זה הספק בן האחרון הוא:
מלא גנינים. מלא גוונים הרבה. פירוש אחר, תולעים. שהשפיר עשוי כולו חתיכות קטנות דקות דומות לתולעים:
דגים וחגבים. לאו ולד נינהו, דלא נאמרה בהן יצירה כאדם:
יום ארבעים. משנתעברה, מיא בעלמא נינהו, ואין כאן ולד עד למחרת יום ארבעים. דארבעים יום הוי יצירת הולד:
יש בכור לנחלה – to take a double portion (see Deuteronomy 21:17).
ואינו כבו לכהן – to give to a Kohen his redemption price of five Selas (see Numbers 18:16).
הבא אחר הנפלים – as for example, that they were twins. One of whom was premature that his months [of fetal development] were not finished for him, and [the other one], whose months [of fetal development] were completed for him, but the premature one whose months [of fetal development] were not finished for him, his head came out alive and he retracted himself, and his [twin] brother preceded him and went out. This latter [of the two] is the first-born for inheritance, for the first one [whose head came out alive] did not cause him to suffer loss, and even though the exodus of the first [fetus] is considered to be a valid birth. And the reason, because it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor,” that [child over whose death] the heart of the father is grieved (see Tractate Niddah 23b) if he (i.e., the child) dies, this excludes the premature [child] whose head came out first, who is not a viable child, [he] is one whom the heart of the father is not grieved for. But in regard to the opening of the womb (i.e., being the first born/first birth), this [latter] child, for the All-Merciful assigned, but the first [child whose head had exited the womb], was the firstborn of the womb.
ובן תשעה מת שיצא ראשו – and went back inside [the womb], and his brother came out [fully first], is the first-born for inheritance. But he is not considered the first, for his father is not grieved for him, but regarding the Kohen [for the redemption of the first-born], he is not the first-born of the womb. Ut if his head came out first alive at the age of nine [months] and afterwards, he was restored [to the womb] and [subsequently] died, he that comes after him also is not the first-born for inheritance.
וכן המפלת בהמה כו' – it is not considered to be exempted from inheritance, for the heart of the father is not grieved for them. But it is the first-born of the womb.
וחכמים אומרים עד שיהא בו מצורת אדם – it is not considered the firstborn after the womb, and the one who comes after him is a first born for a Kohen (i.e., requiring redemption by his parents). And the Halakha is according to the Sages.
סנדל (a flat, fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – a piece of flesh made in the image of a sandal/flat fish, and it lacks the form of limbs, and regularly comes together with the child. But the language of סנדל has explanations/commentaries that are hated and poor.
או שליא – that there is no placenta without a child but that it is softened. But however, it is the opening of the womb.
ושפיר מרוקם (fully-formed fetus)– a piece of flesh that is has the articulated shape of the form of a fetus. And because it is made like an egg-shell, it is called a sack of a fetus.
והיוצא מחותך – that it is severed limb by limb and in this manner it all came out. But if the head is severed, it was not the first of the womb if his brother preceded and came out before the coming out of most of the limbs of the severed one, and it would be also be a first born for the Kohen.
שכבר ילדה - that in regard to inheritance of the father, it is written (Deuteronomy 21:17): “the first fruit of his vigor”, but regarding the Kohen, the All-Merciful depends upon the opening of the womb (see Exodus 13:2 and 12).
עודה שפחה – even if she is still a heathen maid-servant at her first birth and was freed now. Or [if] she was a heathen and converted but when she came into the hand of an Israelite, she gave birth, also [the child] is a first born for inheritance, for he had not [yet] had children.
רבי יוסי הגלילי אומר בכור לנחלה ולכהן – for the sons that are born while she was a heathen do not open the womb. But the Halakha is not according to Rabbi Yossi HaGelili.
נתגיירה מעוברת – and her husband is with her and she gave birth. Behold that child is a firstborn for a Kohen, for he is the firstborn of the womb for an Israelite, but not for inheritance, for since his conception is not in holiness (because she was not yet a Jewish woman at that time), he is not eligible for inheritance, for he is the seed of an idolater, the All-Merciful declared him free/ownerless, as it is written (Ezekiel 23:20): “[she lusted for concubinage with them, whose members were like those of asses] and whose organs like those of stallions.”
וילדה היא וכהנת – a Jewish woman who had never given birth and daughter of a Kohen who had given birth, and it is not know which of them (i.e., the babies born) was the child of an Israelite woman.
או היא ולויה – for a Levite woman, her son is also exempt from the five Selaim, as we stated in the first chapter (see actually, Tractate Bekhorot, Chapter 2, Mishnah 1).
או היא ואשה שכבר ילדה – and it is not known which is her son (as the babies had been mixed up).
כבור לכהן – and the husband of the woman giving birth for the first time is liable for the five Selaim to the Kohen [for redemption of their first-born son], for the male child has [responsibility] all that he has.
ולא לנחלה – for he did not know the son of whom it is.
וכן מי שלא שהתה כו' – he is the first-born for a Kohen. And he will redeem himself. But not for inheritance for he does not know who conceived him. And even like an heir entitled to a single share he was not conceived, for this one (i.e., one child) supersedes him regarding this (i.e., entitlement to being a first-born) and that one (i.e., a different child) supersedes him regarding that (i.e., level of inheritance). But our Mishnah which teaches that he is not [the first-born] for inheritance purposes, it states regarding who comes after him, for the one who comes after him is not the first born for inheritance, for perhaps there is doubt if he is the son after him (see Talmud Bekhorot 47b).
מלא גנינים ([an abortion consisting of] a bag full of a many-colored substance – see also Tractate Niddah, Chapter 3, Mishnah 3 and Niddah 24b) – many colors. Another explanation – worms. That the fetus is made completely of many small, thin pieces similar to worms.
דגים וחגבים – they are not offspring, for it was not stated about them a creation like a human.
יום ארבעים – from when she became pregnant, it is merely water, and there isn’t an embryo until the day after the fortieth day, for on the fortieth day is the creation of the embryo.