Bechoros Daf 4 בכורות דַף 4

The next Mishnah states that Kohanim and Leviim are exempt from the law of bechor, based on a kal vachomer: אם פטרו את של ישראל במדבר – if they exempted the bechor of Yisroelim in the Wilderness, דין הוא שיפטרו את של עצמן – it is logical they should exempt their own. Abaye explains that since Leviim’s animals (i.e., sheep) removed the kedushah of Yisroelim’s animals (i.e., firstborn donkeys) in the מדבר, their animals should certainly remove kedushah from their own firstborn animals. Rava explains that the Mishnah’s kal vachomer refers to exempting a human bechor (from פדיון הבן): if the kedushah of Leviim removed the kedushah of firstborn Yisroelim in the מדבר, then it should certainly remove the kedushah of their own firstborns. According to Rava, the source exempting a Levi’s firstborn donkey is a hekesh, teaching: כל שישנו בבכור אדם ישנו בבכור בהמה טמאה – anyone subject to the halachah of a human bechor is subject to the halachah of a nonkosher animal’s bechor, וכל שאינו בבכור אדם אינו בבכור בהמה טמאה – and anyone not subject to the halachah of a human bechor is not subject to the halachah of a nonkosher animal’s bechor.

Rebbe Chanina said: שה אחד של בן לוי פטר כמה פטרי חמורים מישראל – one שה belonging to a Levi exempted many firstborn donkeys of Yisroel, and was not limited to redeeming only a single פטר חמור. Abaye supports this from the fact that the Torah calculated only the surplus human firstborns, but not their surplus animals. However, the Gemara objects that perhaps there simply was no surplus of Yisroel’s firstborn donkeys over the Leviim’s sheep. Instead, a proof is brought from the passuk: ואת בהמת הלוים תחת בהמתם – the “animal” of the Leviim in place of their “animals,” implying בהמה אחת תחת בהמות הרבה – one animal (i.e. sheep) in place of many animals (i.e. firstborn donkeys). Rava supports this statement from a Mishnah teaching that a Yisroel uses a single שה for redeeming repeatedly (provided the Kohen gives it back after each redemption). Accordingly, Rebbe Chanina was explaining that the reason for this Mishnah’s ruling is that one שה of a Levi exempted many firstborn donkeys of Yisroel in the מדבר.

Rebbe Yochanan said: קדשו בכורות במדבר – bechoros were sanctified in the מדבר, but Reish Lakish says they were not. Rebbe Yochanan holds that since they were commanded in Mitzrayim, "קדש לי כל בכור" – Sanctify for Me every firstborn, we assume that this continued from then on. Reish Lakish holds that since the Torah says, after mentioning Klal Yisroel entering Eretz Yisroel, "והעברת" – and you shall set apart [every firstborn for Hashem], מכלל דמעיקרא לא קדוש – it implies that prior to entering Eretz Yisroel, they were not sanctified. Reish Lakish agrees that the bechoros in מצרים were sanctified, and says it was they who performed the עבודה on במות before the משכן was built. Rebbe Yochanan argues that if new bechoros stopped becoming sanctified in the מדבר, then the bechoros of מצרים should have lost their kedushah as well. Reish Lakish disagrees and distinguishes between those who were already sanctified and those who had never been sanctified. Ultimately, however, Rav Pappa proves from a passuk that all new bechoros were counted (and sanctified) in the second year in the מדבר. Therefore, the machlokes is revised: Rebbe Yochanan holds קדשו ולא פסקו – they were sanctified and never ceased to be sanctified throughout the מדבר. Reish Lakish holds they were sanctified once in the second year and were no longer sanctified until they entered Eretz Yisroel.