Mishneh Torah — First Fruits & Priestly Gifts הלכות ביכורים ושאר מתנות כהונה שבגבולין, Chapter 12

מִצְוַת עֲשֵׂה לִפְדּוֹת כָּל אדָם מִיִּשְׂרָאֵל פֶּטֶר חֲמוֹר בְּשֶׂה. וְאִם לֹא רָצָה לִפְדּוֹתוֹ מִצְוַת עֲשֵׂה לְעָרְפוֹ שֶׁנֶּאֱמַר (שמות לד כ) "וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ". וּשְׁתֵּי מִצְוֹת אֵלּוּ נוֹהֲגוֹת בְּכָל מָקוֹם וּבְכָל זְמַן. וּמִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה:

It is a positive commandment (positive commandment 81) and Sefer HaChinuch (mitzvah 22) include this commandment among the 613 mitzvot of the Torah. for every Jewish man to redeem the first [male] issue of a donkey with a seh. If he does not desire to redeem it, it is a mitzvah for him to behead it, (positive commandment 82) and Sefer HaChinuch (mitzvah 23) include this commandment among the 613 mitzvot of the Torah. The Ra'avad objects to this being considered as a separate mitzvah. In Sefer HaMitzvot, loc. cit., the Rambam explains that he considers the two as separate mitzvot, because Bechorot 13a refers to them as such and draws a parallel between these mitzvot and the mitzvot of yibbum and chalitzah which are accepted as separate mitzvot.Bechorot 10b explains the rationale for this mitzvah, since the owner caused a priest a loss (by not redeeming the firstling donkey), the Torah decreed that he suffer financial loss. In his Moreh Nevuchim, loc. cit., the Rambam explains that this mitzvah is a safeguard to insure that the mitzvah to redeem the firstling donkeys is observed. as [Exodus 13:13] states: "The first issue of a donkey you shall redeem with a seh. can refer either to a sheep or a goat, as stated in Halachah 8. If you do not redeem it, you shall decapitate it."These two mitzvot apply in all places and at all times., nor to the time when the Temple is standing. The mitzvah of redemption takes precedence over the mitzvah of beheading [the donkey].

הַשֶּׂה שֶׁפּוֹדִין בּוֹ נוֹתְנוֹ לַכֹּהֵן שֶׁנֶּאֱמַר (במדבר יח טו) "כָּל פֶּטֶר רֶחֶם" וְגוֹ':

The seh with which it is redeemed is given to the priest, as [Numbers 18:15] states: "All first issues of the womb... and the firstborn of an impure animal you shall redeem." for the firstling donkey is given him (Radbaz). Nevertheless, as evident from Halachot 5-6, the association is not complete in all of its particulars.

(במדבר יח טו) "וְאֵת בְּכוֹר הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה" בְּהֵמָה טְמֵאָה הָאֲמוּרָה כָּאן הִיא הַחֲמוֹר בִּלְבַד:

The "impure animal" mentioned in the verse refers only to donkeys., Vol. III, ch. 39, the Rambam explains that this mitzvah is also connected with the commemoration of the exodus when God slew the Egyptian firstborn. It is associated with donkeys and not other beasts, because donkeys are a necessity in an agricultural society. Rashi (Exodus 13:13 focused on different dimensions of this concept, stating that donkeys are used as an analogy for the Egyptians, and b) the donkeys assisted the Jews in their redemption, for they carried the wealth of Egypt upon them.

פֶּטֶר חֲמוֹר אָסוּר בַּהֲנָאָה עַד שֶׁיִּפָּדֶה. וְאִם מְכָרוֹ קֹדֶם פִּדְיוֹן דָּמָיו אֲסוּרִים. וְאִם מֵת קֹדֶם פִּדְיוֹן אוֹ שֶׁעֲרָפוֹ יִקָּבֵר. מִפְּנֵי שֶׁהוּא אָסוּר בַּהֲנָאָה אַף לְאַחַר עֲרִיפָה הוֹאִיל וְלֹא נִפְדָּה. לְפִיכָךְ אִם לֹא פָּדָהוּ וְנָתַן פֶּטֶר הַחֲמוֹר בְּעַצְמוֹ לַכֹּהֵן. אָסוּר לַכֹּהֵן לְהִשְׁתַּמֵּשׁ בּוֹ עַד שֶׁיִּפְדֵּהוּ בְּשֶׂה. וְיִקַּח הַשֶּׂה לְעַצְמוֹ אוֹ יַעַרְפֶנּוּ וְיִקָּבֵר. וְהַכֹּהֲנִים חֲשׁוּדִים עַל דָּבָר זֶה לְפִיכָךְ אָסוּר לְיִשְׂרָאֵל לִתֵּן פֶּטֶר חֲמוֹר לַכֹּהֵן אֶלָּא אִם כֵּן פָּדָהוּ הַכֹּהֵן בְּפָנָיו:

It is forbidden to benefit from the first issue of a donkey until it is redeemed. If it is sold before it is redeemed, the money received for it is forbidden. (Yoreh De'ah 321:8) quotes the Rambam's ruling. The Rama states that if the seller notifies the buyer that it is the first issue of a donkey, stipulates that the buyer will redeem it with a seh, and states that he is selling him the difference between the value of the seh and the value of the donkey, the sale is permitted If it died before it was redeemed or it was decapitated, it should be buried, because it is forbidden to benefit from it even after its decapitation, since it was not redeemed. Therefore if he did not redeem it, but instead gave the first issue of the donkey itself to the priest, it is forbidden for the priest to benefit from it until he redeems it with a seh and takes the seh for himself and redeems the donkey with it. He then takes the seh as his own. or he decapitates it and buries it.The priests are suspect regarding this matter. with which I redeem it?" (Sifei Cohen 321:6). Hence, it is forbidden for an Israelite to give the first issue of a donkey to a priest unless the priest redeems it in his presence.

הִפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר וּמֵת הַשֶּׂה קֹדֶם שֶׁיִּתְּנֶנּוּ לַכֹּהֵן אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. וְיִתֵּן הַנְּבֵלָה לַכֹּהֵן לֵהָנוֹת בָּהּ. מֵת פֶּטֶר הַחֲמוֹר אַחַר שֶׁפָּדָהוּ. יִתֵּן הַטָּלֶה לַכֹּהֵן וּמֻתָּר בְּהֲנָיָתוֹ שֶׁכְּבָר נִפְדָּה:

When a person set aside [a seh] for the redemption of a donkey and it died before he gave it to the priest, he is not liable to replace it. was set aside, the holiness of the donkey is transferred to it. Hence, when the seh dies, it is considered that the priest's property died and the owner is not under any further obligation (Rashi, Bechorot 9a). Instead, he should give the corpse to the priest to benefit from. already became the priest's property [the Rambam's Commentary to the Mishnah (Bechorot 1:4)]. If the first issue of the donkey dies after it was redeemed, he should give the seh to the priest., the priest deserves the seh regardless of what happens to the donkey. It is permitted to benefit from [the donkey's corpse,] because it has been redeemed.

מֵאֵימָתַי חַיָּב לִפְדּוֹתוֹ מִשֶּׁיִּוָּלֵד וְעַד שְׁלֹשִׁים יוֹם. וּמֵאַחַר שְׁלֹשִׁים יוֹם אִם רָצָה לְעָרְפוֹ עוֹרְפוֹ. אִם רָצָה לִפְדּוֹתוֹ פּוֹדֶה וְאֵין כָּאן אֶלָּא מִצְוַת עִכּוּב בִּלְבַד:

From when is he obligated to redeem [a firstling donkey]? From the time it was born (Yoreh De'ah 321:1) states that the mitzvah is "to redeem it immediately, so as not to postpone the observance of the mitzvah." until it reaches the age of 30 days. After 30 days, if he desires to decapitate it, he may [still do so]. If he desires to redeem it, he may. All that was involved was a delay in fulfilling the mitzvah.

לֹא רָצָה לִפְדּוֹתוֹ עוֹרְפוֹ בְּקוֹפִיץ מֵאֲחוֹרָיו שֶׁנֶּאֱמַר (שמות יג יג) (שמות לד כ) "וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ". וְאֵין מְמִיתִין אוֹתוֹ לֹא בְּמַקֵּל וְלֹא בְּקָנֶה וְלֹא בְּקֹרְדוֹם וְלֹא בִּמְגֵרָה אֶלָּא בְּקוֹפִיץ. וְלֹא יַכְנִיסֶנּוּ לְחֶדֶר וְיִנְעל הַדֶּלֶת בְּפָנָיו עַד שֶׁיָּמוּת שֶׁנֶּאֱמַר וַעֲרַפְתּוֹ:

If he does not desire to redeem [the firstling donkey], he should decapitate it with a butcher's hatchet 1:7). from behind, that is connected to the Hebrew oref, meaning "neck." One must decapitate the animal, severing its neck (ibid.). as [Exodus 13:13] states: "If you do not redeem it, you should decapitate it." One may not kill it with a staff, a reed, an axe, or a saw, only with a hatchet. One may not place it in a room and lock the door until it dies, for [the verse] states: "And you shall decapitate it."

אֵין פּוֹדִין לֹא בְּעֵגֶל וְלֹא בְּחַיָּה וְלֹא בְּשֶׂה שָׁחוּט וְלֹא בִּטְרֵפָה וְלֹא בְּכִלְאַיִם וְלֹא בִּכְוִי. שֶׁנֶּאֱמַר (שמות יג יג) (שמות לד כ) "תִּפְדֶּה בְּשֶׂה" וְאֵין קָרוּי שֶׂה אֶלָּא כְּבָשִׂים וְעִזִּים חַיִּים בִּלְבַד:

We may not redeem [a firstling donkey] with a calf, 321:3 notes that, as stated in Halachah 11, one may redeem the firstling donkey for its value. Hence, if one tells a priest that by giving him a calf or the like, he is redeeming the donkey for its value, the redemption is effective. a wild beast, a slaughtered seh, nor an animal that is deathly ill, nor with a hybrid, nor with a ko'i, as [ibid.] states: "Redeem it with a seh." [The term] seh refers to a sheep or a goat that is alive.

אֵין פּוֹדִין בְּשֶׂה הַדּוֹמֶה [לְמִין] לְאַחֵר. וְאִם פָּדָה פָּדוּי. וּפוֹדִין בְּבֶן פְּקוּעָה. אֲבָל לֹא בִּפְסוּלֵי הַמֻּקְדָּשִׁין שֶׁהֲרֵי נֶאֱמַר בָּהֶן (דברים יב טו) (דברים טו כב) "כַּצְּבִי וְכָאַיָּל". מָה צְבִי וְאַיָּל אֵין פּוֹדִין בּוֹ אַף פְּסוּלֵי הַמֻּקְדָּשִׁין אֵין פּוֹדִין בָּהֶם:

One should not redeem [a firstling donkey] with a seh that resembles another species. If one redeems it in that manner, the redemption is effective., it is of that species. Bechorot 12a raises this question and does not resolve it. Hence, as an initial preference, one should not use such an animal, but after the fact, it is acceptable (Radbaz, Kessef Mishneh).The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:3), but the Tur and the Rama differ and maintain that the status of such a redemption is questionable. One may use a ben pekua 5:14). The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:4), but the Tur and the Rama differ and maintain that the redemption is invalid. for the redemption, but not a consecrated animal that was disqualified [and redeemed], for [Deuteronomy 15:22] equates such animals with "the deer and the hart." Just as a deer and a hart may not be used for this redemption, so too, a consecrated animal that was disqualified may not be used.

פּוֹדִין בְּשֶׂה בֵּין זְכָרִים בֵּין נְקֵבוֹת בֵּין תְּמִימִים בֵּין בַּעֲלֵי מוּמִים בֵּין קְטַנִּים בֵּין גְּדוֹלִים:

One may redeem [a firstling donkey] with a seh, whether a male or female, whether blemished or unblemished, whether small or large.

שֶׂה שֶׁלְּקָחוֹ מִדְּמֵי שְׁבִיעִית אֵין פּוֹדִין בּוֹ אֶת הַוַּדַּאי. אֲבָל פּוֹדִין בּוֹ אֶת הַסָּפֵק. אִם אֵין לוֹ שֶׂה לִפְדּוֹתוֹ פּוֹדֵהוּ בְּשָׁוְיוֹ וְנוֹתֵן דָּמָיו לַכֹּהֵן. לֹא אָמְרָה תּוֹרָה שֶׂה לְהַחְמִיר עָלָיו אֶלָּא לְהָקֵל עָלָיו. שֶׁאִם הָיָה לוֹ פֶּטֶר חֲמוֹר שֶׁשָּׁוֶה עֶשֶׂר סְלָעִים יֵשׁ לוֹ לִפְדּוֹתוֹ בְּשֶׂה שְׁוֵה דִּינָר. וְלֹא יִהְיֶה זֶה חָמוּר מִן הַהֶקְדֵּשׁ שֶׁנִּפְדֶּה בְּכֶסֶף בְּשָׁוְיוֹ:

When a seh was purchased with money that came from the sale of produce of the Sabbatical year,, ch. 6, which explains the laws governing the use of money received for the sale of the produce of the Sabbatical year in detail. it should not be used to redeem a donkey that is definitely a firstling. 6:10). It may, however, be used to redeem a donkey whose firstling status is questionable.If [the owner of a firstling donkey] does not own a seh to redeem it, he may redeem it for its value, (mitzvah 22) who concludes that when the owner does possess a seh, he must redeem the donkey with the seh rather than pay its value. paying its worth to a priest. and the Minchat Chinuch (loc. cit.) who question whether, after the fact, the redemption of a firstling donkey is effective if one gave less than its worth. One might argue that the priest receiving the article could say: "For me, this is worth the value of the donkey." Indeed, Hilchot Arachin 7:8 states that when one redeems consecrated property for less than its value, the redemption is valid. This position, however, is not accepted by all authorities. Compare to Chapter 11, Halachah 7. The Torah did not mention a seh to be stringent with him, but rather to be lenient with him, i.e., if he possessed a firstling donkey worth ten selaim, he could redeem it with a seh that is worth a dinar. is equivalent to one fourth of a sela. [The rationale is that the redemption of the firstling donkey] should not be considered more stringent than [the redemption of] consecrated property which may be redeemed with its monetary value.

בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁהָיוּ דְּמֵי פֶּטֶר חֲמוֹר מִשְּׁלֹשָׁה זוּזִים וּלְמַעְלָה. אֲבָל אִם הָיוּ דָּמָיו פָּחוֹת מִשְׁלֹשָׁה זוּזִים אֵין פּוֹדִין אוֹתוֹ אֶלָּא בְּשֶׂה אוֹ בִּשְׁלֹשָׁה זוּזִים. וְעַיִן יָפָה לֹא יִפְחֹת מִסֶּלַע. וְעַיִן רָעָה בַּחֲצִי סֶלַע. וּבֵינוֹנִית בִּשְׁלֹשָׁה זוּזִים:

When does the above. apply? When the value of the firstling donkey was three zuzim is equivalent to a dinar. or more. If, however, its worth was less than three zuzim, it may be redeemed only with a seh or with three zuzim. 11a. Rashi and the Ra'avad offer a different interpretation of that passage. In his Kessef Mishneh, Rav Yosef Caro questions the Rambam's ruling, stating that the Ra'avad's interpretation appears closer to the version of the Talmud we possess. Nevertheless, in his Shulchan Aruch (Yoreh De'ah 321:5), Rav Yosef Caro quotes the Rambam's view. A generous person should not give less than a sela, a parsimonious person should give half a sela and an average person, three zuzim.

והַפּוֹדֶה פֶּטֶר חֲמוֹר שֶׁל חֲבֵרוֹ הֲרֵי זֶה פָּדוּי. וְהַחֲמוֹר לִבְעָלָיו:

When a person redeems a firstling donkey belonging to a colleague, the redemption is effective, who questions whether the mitzvah is incumbent on the owner of the donkey and the person is thus acting as the owner's agent or whether the mitzvah to redeem it is incumbent on the Jewish people as a whole and any person has the right to observe. There would be a practical difference between these two views if the owner protested against the other person redeeming his firstling donkey. but the donkey belongs to its owner.

כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִפֶּטֶר חֲמוֹר שֶׁנֶּאֱמַר (במדבר יח טו) "בְּכוֹר הָאָדָם וְאֵת בְּכוֹר הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה". כָּל שֶׁיֶּשְׁנוֹ בִּבְכוֹר אָדָם יֶשְׁנוֹ בִּבְכוֹר בְּהֵמָה טְמֵאָה. וְהַפָּטוּר מִבְּכוֹר אָדָם פָּטוּר מִבְּכוֹר בְּהֵמָה טְמֵאָה:

Priests and Levites 321:19) states that this also applies to women of the priestly and Levitical families. Nevertheless, this applies only to the donkeys that they personally own. Those owned by their husbands are liable. are exempt from the redemption of a firstling donkey, as [Numbers 18:15] states: "The firstborn of man and the firstborn of an impure animal you shall redeem." All of those who are obligated to redeem a firstborn human are obligated to redeem the firstborn of an impure animal. Those who are exempt from redeeming a firstborn human are exempt from redeeming the firstborn of an impure animal.

הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל עַכּוּ"ם אוֹ הַמּוֹכֵר עֻבַּר חֲמוֹרוֹ לְעַכּוּ"ם אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי הֲרֵי זֶה פָּטוּר מִן הַבְּכוֹרָה. וְאֵין קוֹנְסִין אוֹתוֹ עַל דָּבָר זֶה. הָיָה הָעַכּוּ"ם שֻׁתָּף בָּאֵם אוֹ בַּבְּכוֹר אֲפִלּוּ לֹא הָיָה לוֹ אֶלָּא אֶחָד מֵאֶלֶף בּוֹ הֲרֵי זֶה פָּטוּר. הָיָה לוֹ בּוֹ אוֹ בְּאִמּוֹ אֵיבָר אֶחָד כְּגוֹן יָדוֹ אוֹ רַגְלוֹ אֲפִלּוּ אָזְנוֹ כָּל שֶׁאִלּוּ יֵחָתֵךְ יִהְיֶה בַּעַל מוּם הֲרֵי זֶה פָּטוּר מִן הַבְּכוֹרָה. וְאִם כְּשֶׁיֵּחָתֵךְ חֵלֶק הָעַכּוּ"ם לֹא יִהְיֶה בַּעַל מוּם לַמִּזְבֵּחַ הֲרֵי זֶה חַיָּב. וְכֵן הַמְקַבֵּל חֲמוֹר מִן הָעַכּוּ"ם לִהְיוֹת מְטַפֵּל בָּהּ וְהַוָּלָד בֵּינֵיהֶם אוֹ עַכּוּ"ם שֶׁקִּבֵּל מִיִּשְׂרָאֵל הַכּל פָּטוּר מִן הַבְּכוֹרָה שֶׁנֶּאֱמַר (שמות יג ב) "פֶּטֶר רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה" עַד שֶׁיִּהְיֶה הַכּל בְּיִשְׂרָאֵל:

When a person purchases the fetus of a donkey belonging to a gentile or sells the fetus of his donkey to a gentile - although he is not allowed to do so - he is exempt from [redeeming] the firstborn. We do not penalize him for such an act.If the gentile was a partner 10:5). In particular, this applies in the present instance, for he is depriving the priesthood of the presents due them. Nevertheless, he is not penalized for doing so. in the mother or the firstborn - even if he only owned a thousandth share - the animal is exempt. Should [the gentile own] only one limb or organ of the fetus or the mother and the Shulchan Aruch (Yoreh De'ah 321:20) state that, in this regard, the laws that apply to a firstling donkey are the same as those applying to the firstborn of a kosher animal and they are discussed in sec. 320 which deals with that subject.There the Tur asks why is it necessary for the Rambam to speak of the limbs of an animal when he already mentioned that any small percentage of a partnership in the animal disqualifies it. The Kessef Mishneh explains that in this clause, the Rambam is speaking about an instance where the gentile is not a partner in the entire animal. He owns only a portion of the particular limb or organ in question. Hence, it is necessary to clarify that even in such an instance, he is exempt. - e.g., its forefoot or its hindfoot, even its ear, any limb or organ that if cut off would cause the animal to be disqualified as blemished - it is exempt from [the obligations of] a firstborn. If, however, the portion belonging to the gentile would be cut off, the animal would not be considered as blemished for the altar,, ch. 2. he is obligated.Similarly, one who receives a donkey from a gentile to care for on the condition that they divide the offspring 1:1). or a gentile received [a donkey] from a Jew on that condition, they are exempt from [the obligations of] the firstborn, as [indicated by Exodus 13:2]: "The first issue of the womb within the children of Israel, in humans and in animals." [Implied is that] it must entirely belong to an Israelite.

גֵּר שֶׁנִּתְגַּיֵּר וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נִתְגַּיֵּר יָלְדָה חֲמוֹרוֹ אוֹ אַחַר שֶׁנִּתְגַּיֵּר הֲרֵי זֶה חַיָּב לַעֲרֹף אוֹ לִפְדּוֹת. וְאִם פָּדָה בְּשֶׂה הַשֶּׂה שֶׁל גֵּר שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

When a convert converts and it is not known whether his donkey gave birth before he converted or afterwards, he is obligated to decapitate it (Yoreh De'ah 321:18) does not mention the option of decapitation, implying that even in this instance, redemption is the preferable option. or redeem it. If he redeems it with a seh, the seh belongs to the convert, [because we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him. for the redemption would have to prove that the conversion took place before the donkey was born. The owner is allowed to keep the seh, for there is no holiness associated with it. The question is only one of monetary law and is governed by the principle stated by the Rambam.

עַכּוּ"ם שֶׁהִפְרִישׁ פֶּטֶר חֲמוֹר מוֹדִיעִין אוֹתוֹ שֶׁאֵינוֹ חַיָּב וַהֲרֵי הוּא מֻתָּר בְּגִזָּה וַעֲבוֹדָה:

When a gentile separates a firstling donkey, he should be informed that he is not obligated [to redeem it]. 321:13). It is permitted for him to use its shearings and to work with it.

פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר אוֹ חֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס פָּטוּר שֶׁנֶּאֱמַר (שמות לד כ) "וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה" וּפֶטֶר חֲמוֹר שְׁתֵּי פְּעָמִים עַד שֶׁיִּהְיֶה הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנֵי חֲמוֹר חַיָּב בִּבְכוֹרָה:

When a cow gives birth to an offspring resembling a donkey or a donkey gives birth to an offspring resembling a horse, it is exempt. [This is derived as follows. Twice the Torah states:] "The first issue of a donkey you shall redeem with a seh and the first issue of a donkey...." By mentioning "the first issue of a donkey" twice, [the Torah] indicates that both the mother and the offspring must [resemble] donkeys. If such an offspring has some of the identifying marks of a donkey, there is an obligation to redeem it. (Yoreh De'ah 315:6) is more lenient, stating that there is a doubt whether it must be redeemed.

חֲמוֹרוֹ שֶׁלֹּא בִּכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים נוֹתֵן טָלֶה לַכֹּהֵן. יָלְדָה זָכָר וּנְקֵבָה מַפְרִישׁ טָלֶה אֶחָד כְּדֵי לְהַפְקִיעַ קְדֻשָּׁה מִמֶּנּוּ עַד שֶׁיִּהְיֶה מֻתָּר בַּהֲנָיָה. שֶׁמָּא הַזָּכָר נוֹלָד תְּחִלָּה. וְטָלֶה זֶה שֶׁהִפְרִישׁ לַבְּעָלִים וְאֵינוֹ לַכֹּהֵן שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

When a donkey had not given birth before and it gives birth to two males, [the owner] should give a lamb to a priest. If it gives birth to a male and a female [and it is not known which was born first], a lamb should be set aside to remove its holiness so that it will be permitted to benefit from it, for perhaps the male was born first.The lamb that is set aside belongs to the owner and not to the priest. [We follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him. for the redemption would have to prove that the male donkey was born first.

שְׁתֵּי חֲמוֹרָיו שֶׁלֹּא בִּכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים נוֹתֵן שְׁנֵי טְלָאִים לַכֹּהֵן. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן:

When two donkeys that have not given birth yet give birth to two males, [the owner] should give two lambs to a priest. [If they give birth to] a male and a female or two males and a female, he should give one lamb to the priest. and the Shulchan Aruch (Yoreh De'ah 321:14) maintain that since there is a possibility that the second male is also a firstborn, the owner should separate a lamb to remove the possibility of any holiness being attached to the donkey, but he may keep the lamb as his own.

יָלְדוּ שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת אֵין כָּאן לַכֹּהֵן כְּלוּם. וְאֵינוֹ צָרִיךְ לְהַפְרִישׁ טָלֶה לְעַצְמוֹ לְפִי שֶׁיֵּשׁ כָּאן סְפֵקוֹת הַרְבֵּה שֶׁמָּא הָאַחַת יָלְדָה זָכָר וְהַשְּׁנִיָּה יָלְדָה שְׁתֵּי נְקֵבוֹת. אוֹ שֶׁמָּא זוֹ יָלְדָה נְקֵבָה וְהָאַחֶרֶת זָכָר וְאַחֲרָיו נְקֵבָה אוֹ נְקֵבָה וְאַחֲרֶיהָ זָכָר. וְכֵן סְפֵקוֹת הַרְבֵּה יֵשׁ בִּשְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִּכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים וְנִתְעָרְבוּ נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ וְאֵינוֹ נוֹתְנוֹ לַכֹּהֵן מִפְּנֵי שֶׁהוּא סָפֵק וְהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

[If these donkeys] gave birth to two females and a male or [even] two males and two females, the priest does not receive anything. Moreover, [the owner] need not [even] set aside a lamb that he can keep for himself. [The rationale is that] there are many doubts involved: Maybe one gave birth to a male and the other gave birth to two females. Or perhaps one gave birth to a female and the other to a male and then a female or a female and afterwards a male. Similarly, there are many doubts when two males and two females were born.. When the situation is analyzed, the only real question is: Was the male born after a female or not? Hence since there is a doubt it would seem appropriate for a lamb to be separated (and kept by the owner) to remove the possibility of the donkey being holy. The Shulchan Aruch (Yoreh De'ah 321:14) follows the Rambam's view, while the Tur and the Rama require that a lamb be set aside. As Sifei Cohen 321:11 writes, since the owner will not suffer a loss by separating a lamb, why shouldn't he?If there were two donkeys - one had given birth previously and one had not - and they gave birth to two males and they became intermingled, [the owner] should give one lamb to the priest. If they gave birth to a male and a female, he should separate a lamb for himself and he need not give it to the priest, because its status is doubtful. [Hence, we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.

וְכֵן הַלּוֹקֵחַ חֲמוֹר מִן הָעַכּוּ"ם וְאֵין יָדוּעַ אִם בִּכְּרָה אוֹ לֹא בִּכְּרָה וְיָלְדָה זָכָר פּוֹדֶה אוֹתוֹ בְּשֶׂה וְהוּא לַבְּעָלִים. מִפְּנֵי שֶׁהוּא סָפֵק:

Similarly, when a person purchases a donkey from a gentile and it gives birth to a male, but it is not known whether it gave birth previously or not, he should redeem it with a seh - which he may keep - because its status is doubtful.

מִי שֶׁהָיוּ לוֹ עֲשָׂרָה טְלָאִים כָּל אֶחָד מֵהֶן הִפְרִישׁוֹ עַל סְפֵק פֶּטֶר חֲמוֹר הֲרֵי הֵן כְּחֻלִּין לְכָל דָּבָר וּמִתְעַשְּׂרִין כִּשְׁאָר הַבְּהֵמָה. וּמַפְרֵשׁ אֶחָד מֵהֶן מַעֲשֵׂר וְהַשְּׁאָר שֶׁלּוֹ כְּשֶׁהָיוּ:

When a person possesses ten lambs - each of them having been separated because of a first issue of a donkey of a doubtful status - they are considered as ordinary property in every context. They should be tithed like other animals., ch. 6, which describes this mitzvah. Since these lambs are ordinary property and are not consecrated, they must be tithed. One of them should be separated as the tithes and the others remain his property, as they were previously.

יִשְׂרָאֵל שֶׁהָיוּ לוֹ עֲשָׂרָה פִּטְרֵי חֲמוֹרִים וַדָּאִין בְּתוֹךְ בֵּיתוֹ שֶׁנָּפְלוּ לוֹ מִבֵּית אֲבִי אִמּוֹ כֹּהֵן וְאוֹתוֹ אֲבִי אִמּוֹ הַכֹּהֵן נָפְלוֹ לוֹ מִבֵּית אֲבִי אִמּוֹ יִשְׂרָאֵל הֲרֵי זֶה מַפְרִישׁ עֲלֵיהֶן עֲשָׂרָה שֵׂיִין וְהֵן שֶׁלּוֹ וְחַיָּבִין בְּמַעֲשֵׂר: סְלִיקוּ לְהוּ הִלְכוֹת בִּכּוּרִים בְּסִיַעְתָּא דִּשְׁמַיָּא

When an Israelite possesses at home ten donkeys whose status as firstlings is definite which he inherited from his maternal grandfather who was a priest who in turn inherited them from his maternal grandfather who was an Israelite, he should separate ten se'in for them. They, however, [may be kept] as his own and, hence, he is obligated to tithe them.