Bechoros Daf 10 בכורות דַף 10

On the previous Daf, Rebbe Shimon said that a פטר חמור is permitted in benefit before being redeemed. Rabbah says: ומודה ר' שמעון לאחר עריפה שהוא אסור – Rebbe Shimon agrees that after decapitation (i.e., where the owner does not redeem it), it is forbidden. He brings proof from a Baraisa in which the Tanna Kamma said that all foods forbidden in benefit (including פטר חמור) are still susceptible to tumah, but Rebbe Shimon says that anything which cannot be fed to a gentile is not called “food,” and is therefore not susceptible to tumah. Since Rebbe Shimon does not say that he concedes that פטר חמור is susceptible to tumah, he must hold it is forbidden in benefit after עריפה, and therefore not מקבל tumah.

The Gemara suggests that the Baraisa’s case is where he did not intend to use it for food (and donkey meat is not usually eaten). Rav Sheishess explains why the Rabbonon would nevertheless consider it susceptible to tumah: הואיל ואיסורו חישובו – because its prohibition is tantamount to its intention (i.e., the prohibition for Jews implies it is fit for gentiles to eat). However, this explanation is eventually rejected.

Rav Nachman also said that Rebbe Shimon agrees that a פטר חמור is forbidden in benefit after עריפה. His second suggested proof is a Baraisa explaining why a פטר חמור is decapitated if it is not redeemed: הוא הפסיד ממונו של כהן – he caused a loss to the Kohen’s property by not redeeming the donkey with a lamb; לפיכך יופסד ממונו – therefore, his property should be lost. Now, if this Baraisa follows Rebbe Yehudah’s opinion, that a פטר חמור is forbidden even before redemption, הא מיפסד וקאי – it is already lost to the owner, since it was never permitted to him!? Rather, it must be Rebbe Shimon, and apparently teaches that it is forbidden in benefit after עריפה. The Gemara offers two answers: the Baraisa can follow Rebbe Yehudah, and although the donkey was already forbidden in benefit, אפסידא דביני ביני – the Baraisa refers to the loss of the difference in value between the donkey and an inexpensive lamb with which he could have redeemed it. Alternatively, the Baraisa can follow Rebbe Shimon, and the “loss” may refer toפחת מיתה – the depreciation of the donkey’s value caused by killing it.

In a Baraisa, the Tanna Kamma darshens: תפדה תפדה – the Torah says, “you shall redeem” twice. They teach: [תפדה] מיד – redeem it immediately, even before thirty days, and תפדה כל שהוא – redeem it for any amount, i.e., with a שה of even minimal value. Although a פטר חמור is compared to a human bechor, which is redeemed after thirty days and requires five סלעים, these laws do not apply to a פטר חמור. Rebbe Yose bar Rebbe Yehudah says: אין פדייה פחותה משקל – there is no redemption for less than a shekel’s value. He darshens: וכל ערכך יהיה בשקל הקדש – every valuation shall be in the holy shekel, teaching: כל ערכין שאתה מעריך לא יהו פחותין משקל – all valuations which you make for redemption may not be less than a shekel’s value. The halachah follows the Chochomim, and one may even redeem with פטרוזא בר דנקא – a thin [lamb] worth just a sixth of a zuz. This applies to עושה מעצמו – one who acts on his own, but for בא לימלך – one who asks what he should give the Kohen, a generous person gives [a שה worth] a סלע, a stingy person gives one worth a shekel, and an average person gives one worth a "רגיא" (three zuz).