תלמוד על נזיר 5:7
Jerusalem Talmud Bikkurim
MISHNAH: The koy154Since no cognate language has any animal name close to כוי, its identity cannot be determined. It might exist only for the sake of argument.
The Babli (Ḥulin 80b–81a) has a long discussion about the legal differences between the offspring of a he-goat which mated with a hind or a stag which mated with a she-goat. The Babli quotes a baraita which ascribes the opinion of R. Eleazar to anonymous authors, the opinion of the rabbis to R. Yose, and a third, anonymous, opinion that כוי is a wild goat. in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals.
How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal149Lev. 17:13. The blood of domestic kosher animals (cattle, sheep, and goats) may be used for industrial purposes but not that of wild animals or birds.; one does not slaughter it on a holiday150While one may slaughter on a holiday for immediate consumption and may cover the blood of a wild animal or bird, one may not move earth on the holiday for a questionable case. but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal151Since all fat of a wild animal can be eaten, it is not distinguished from its body and, unless the animal is correctly slaughtered, its entire body becomes impure as a carcass (Lev.11:39); cf. Mishnah Uqeẓin 3:9.; that impurity is one of doubt152Since the koy might be a domestic animal. If a person who has become impure by touching fat from a koy carcass visits the Temple enclosure, he cannot be prosecuted but he will induce impurity by his touch. This rule and the one about covering the blood on a holiday are really rules distinct from those valid for domestic or wild animals.. One may not use it to redeem the first-born of a donkey153Ex. 13:13 requires that the first-born of a female donkey be redeemed by a sheep or goat given to a Cohen..
How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals156Lev. 7:23, prohibition restricted to “cattle, sheep, and goats.”, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem157Since tithe money should be used to buy well-being sacrifices (Ma‘aser Šeni 1:4) and a koy cannot be a sacrifice. and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]158Deut. 18:3, the part Cohen’s of profane slaughter of cattle or sheep or goats.. Rebbi Eleazar frees159The person slaughtering does not have to give away the foreleg, jaw, and stomach. Since these gifts are profane, the Cohen can collect only if he can prove that the koy is subject to these rules. R. Eleazar quoted here is the Tanna R. Eleazar ben Shamua. since the claimant has to bring proof.
How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son164In a gift document., he did not include the koy165Since it is neither a wild nor a domestic animal.. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir165Since it is neither a wild nor a domestic animal.. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat166Lev. 11:39. like both, and as carcass it is impure like both.
The Babli (Ḥulin 80b–81a) has a long discussion about the legal differences between the offspring of a he-goat which mated with a hind or a stag which mated with a she-goat. The Babli quotes a baraita which ascribes the opinion of R. Eleazar to anonymous authors, the opinion of the rabbis to R. Yose, and a third, anonymous, opinion that כוי is a wild goat. in some ways follows the rules for wild animals and in some those for domestic animals, in some the rules for both domestic and wild animals, and in some those for neither domestic nor wild animals.
How does it follow the rules of wild animals? Its blood must be covered like the blood of a wild animal149Lev. 17:13. The blood of domestic kosher animals (cattle, sheep, and goats) may be used for industrial purposes but not that of wild animals or birds.; one does not slaughter it on a holiday150While one may slaughter on a holiday for immediate consumption and may cover the blood of a wild animal or bird, one may not move earth on the holiday for a questionable case. but if it was slaughtered one does not cover its blood. Its fat can become impure in the impurity of a carcass like a wild animal151Since all fat of a wild animal can be eaten, it is not distinguished from its body and, unless the animal is correctly slaughtered, its entire body becomes impure as a carcass (Lev.11:39); cf. Mishnah Uqeẓin 3:9.; that impurity is one of doubt152Since the koy might be a domestic animal. If a person who has become impure by touching fat from a koy carcass visits the Temple enclosure, he cannot be prosecuted but he will induce impurity by his touch. This rule and the one about covering the blood on a holiday are really rules distinct from those valid for domestic or wild animals.. One may not use it to redeem the first-born of a donkey153Ex. 13:13 requires that the first-born of a female donkey be redeemed by a sheep or goat given to a Cohen..
How does it follow the rules of domestic animals? Its fat is forbidden like the fat of domestic animals156Lev. 7:23, prohibition restricted to “cattle, sheep, and goats.”, but one is not punished for it by extirpation. It cannot be bought with tithe money to be eaten in Jerusalem157Since tithe money should be used to buy well-being sacrifices (Ma‘aser Šeni 1:4) and a koy cannot be a sacrifice. and it is subject to the foreleg, the lower jaw, and the first stomach [to be given to a Cohen]158Deut. 18:3, the part Cohen’s of profane slaughter of cattle or sheep or goats.. Rebbi Eleazar frees159The person slaughtering does not have to give away the foreleg, jaw, and stomach. Since these gifts are profane, the Cohen can collect only if he can prove that the koy is subject to these rules. R. Eleazar quoted here is the Tanna R. Eleazar ben Shamua. since the claimant has to bring proof.
How does it differ from both a wild and a domestic animal? It is forbidden as kilaim with wild animals and domestic animals. If somebody writes his wild or domestic animals over to his son164In a gift document., he did not include the koy165Since it is neither a wild nor a domestic animal.. If somebody said, I am a nazir if that is neither a wild nor a domestic animal, he is a nazir165Since it is neither a wild nor a domestic animal.. In all other ways it is like wild and domestic animals; it needs slaughtering by cutting its throat166Lev. 11:39. like both, and as carcass it is impure like both.
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