וְרַב יְהוּדָה בַּר אַמִי מִשְּׁמֵיהּ דְרַב יְהוּדָה אָמַר: בֵּית הַפְּרָס שֶׁנִּידַּשׁ – טָהוֹר.

And Rav Yehuda bar Ami says in the name of Rav Yehuda: A beit haperas that has been trodden underfoot, pure, and one no longer needs to be concerned about bones, as the entire prohibition is a stringency by rabbinic law. Nevertheless, a priest who walks through such a field may not partake of teruma until he has purified himself.

אִי נַמִי: בִּשְׁאָר טוּמְאוֹת, דְּלָא מַזְהַר עֲלַיְיהוּ.

Alternatively, the Gemara suggests that the mishna is referring to a case where the priest becomes impure with other forms of impurity, with regard to which priests are not admonished. A priest is prohibited from becoming impure only through contact with a corpse. Yet, he may not partake of teruma if he becomes impure even in any other manner.

״אִם הָיָה זָקֵן מַרְכִּיבוֹ עַל הַחֲמוֹר״. תָּנָא: כְּפוֹעֵל בָּטֵל. אָמַר אַבַּיֵי: כְּפוֹעֵל בָּטֵל שֶׁל אוֹתָהּ מְלָאכָה.

§ The mishna teaches: If the one examining the firstborn, or the judge, or the witness, was an elderly person, the one who required his services transports him on a donkey. And in all these cases, although it is prohibited to take wages, the one who required his services gives him his wages like the wages of a laborer, as he was unable to perform his usual labor that day. The Sages taught (Tosefta, Bava Metzia 4:11): The owner gives him his wage as if he were an idle laborer. Abaye says: It means that he is paid as a laborer who is idle from that typical labor of his from which he is kept idle. In other words, he must receive the amount of money a person would be willing to accept to refrain from his current occupation and engage in the actions discussed in the mishna. This calculation accounts for both the degree of difficulty of his steady employment and the amount of his remuneration.

מתני׳ הֶחָשׁוּד עַל הַבְּכוֹרוֹת – אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים, וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר: לוֹקְחִין מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה. וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלוּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טְוִי וּבְגָדִים.

In the case of one who is suspect with regard to firstborn animals of slaughtering them and selling their meat when it is prohibited to do so, one may neither purchase meat from him, including even deer meat, nor may one purchase from him hides that are not tanned. Rabbi Eliezer says: One may purchase hides of female animals from him, as the halakhot of firstborn animals are in effect only with regard to males. And one may not purchase bleached or dirty wool from him. But one may purchase spun thread from him, and all the more so may one purchase garments from him.

גמ׳ ״בְּשַׂר צְבָאִים״. דְּמִיחַלַּף בִּדְעִגְלָה.

The mishna teaches that one may not purchase from him even deer meat. The Gemara explains that the reason is that it could be confused with meat of a calf, as they are similar in appearance.

״וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִים״. הָא עֲבוּדִים זָבְנִינַן; אִם אִיתָא דִּבְכוֹר הֲוָה – לָא הֲוָה טָרַח בֵּיהּ, סָבַר: אִי שָׁמְעוּ בֵּיהּ רַבָּנַן, מַפְסְדוּ לִי מִינַּאי.

The mishna teaches: Nor may one purchase from him hides that are not tanned. The Gemara infers from here that we may purchase tanned hides from one who is suspect with regard to firstborn animals. The reason is that if it is so that it is a hide of a firstborn, he would not make such an effort with it to tan it. This is because he would think: If the Sages hear that this hide is from a firstborn, they will cause me a loss by confiscating it from me.

״רַבִּי אֱלִיעֶזֶר אוֹמֵר: לוֹקְחִין מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה״. מַאי טַעֲמָא? מֵידַע יְדִיעַ.

The mishna teaches that Rabbi Eliezer says: One may purchase hides of female animals from him, as the halakhot of firstborn animals are in effect only with regard to males. The Gemara asks: What is the reason? People know the difference between the hide of a male animal and the hide of a female animal, due to the differences in anatomy.

וְתַנָּא קַמָּא: אִם כֵּן, זָכָר נַמִי – חָיֵיק לְזַכְרוּתֵיהּ, וְאָמַר: עַכְבָּרִים אֲכַלוּהּ! וְאִידָךְ: בֵּי עַכְבָּרִים מֵידַע יְדִיעַ.

The Gemara asks: But if so, according to the first tanna, why is it prohibited to purchase hides of female animals from one who is suspect with regard to firstborn animals? The Gemara answers that the first tanna claims as follows: If so, i.e., if it is permitted to purchase hides of female animals, one might also come to sell hides of male animals, as he will sever the male reproductive organ and say that mice ate this part of the hide. The Gemara asks: And the other, Rabbi Eliezer, why is he not concerned that one might cut off that part of the hide and sell it as the hide of a female? The Gemara answers that Rabbi Eliezer maintains that the place of the mice is known, i.e., one can tell by looking at the hide whether it was eaten by mice or cut with a knife.

״וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלוּבָּן וְצוֹאִי״. הָשְׁתָּא צֶמֶר מְלוּבָּן לָא זָבְנִינַן – צוֹאִי מִיבַּעְיָא? אֶלָא חֲדָא קָתָנֵי: צֶמֶר מְלוּבָּן מִצּוֹאָתוֹ.

§ The mishna teaches: And one may not purchase bleached or dirty wool from him. The Gemara asks: Now that the mishna has taught that we may not purchase bleached wool from him, despite the fact he has expended effort in bleaching it, which indicates that it is not from a firstborn, is it necessary to teach that one may not purchase dirty wool from him? The Gemara answers: Rather, the tanna is teaching one case here, that of wool that was bleached and cleaned from its dirt.

״אֲבָל לוֹקְחִין מִמֶּנּוּ טְוִי וּבְגָדִים״. הָשְׁתָא טְוִי זָבְנִינַן, בְּגָדִים מִיבָּעְיָא? מַאי בְּגָדִים – נַמְטֵי.

The mishna teaches: But one may purchase spun thread from him, and all the more so one may purchase garments from him. The Gemara asks: Now that the mishna has taught that we may purchase spun thread from one who is suspect with regard to firstborn, is it necessary to teach that one may purchase garments? The Gemara answers: What does the mishna mean which it says: Garments? It is referring to felt [namtei] garments, which are not made of spun thread.

מתני׳ הֶחָשׁוּד עַל הַשְּׁבִיעִית – אֵין לוֹקְחִין מִמֶּנּוּ פִּשְׁתָּן, וַאֲפִילּוּ סֶרֶק, אֲבָל לוֹקְחִין מֵהֶם טְוִי וְאָרִיג.

In the case of one who is suspect with regard to the Sabbatical Year, one may not purchase flax from him, and this applies even to combed flax, in which much labor and exertion was invested. But one may purchase spun thread and woven fabric from such individuals.

גמ׳ הָשְׁתָא טְוִי זָבְנִינַן, אָרִיג מִיבָּעְיָא? מַאי אָרִיג – תִּיכֵּי.

The Gemara asks: Now that the mishna has taught that we may purchase spun thread from one who is suspect with regard to the Sabbatical Year, is it necessary to teach the case of woven fabric? The Gemara answers: What does the mishna mean when it says: Woven? It means wool woven into chains, which is not spun.

מתני׳ הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשׁוּם חוּלִּין – אֵין לוֹקְחִין מִמֶּנּוּ אֲפִילּוּ מַיִם וּמֶלַח, דִּבְרֵי רַבִּי יְהוּדָה; רַבִּי שִׁמְעוֹן אוֹמֵר: כָּל שֶׁיֵּשׁ בּוֹ זִיקַת תְּרוּמָה וּמַעַשְׂרוֹת אֵין לוֹקְחִין מִמֶּנּוּ.

In the case of one who is suspect with regard to selling teruma under the guise of non-sacred produce, one may not purchase even water and salt from him; this is the statement of Rabbi Yehuda. Rabbi Shimon says: One may not purchase from him any item that has relevance to teruma and tithes. However, one may purchase water and salt from him, as teruma and tithes do not apply to them.

גמ׳ לַאֲתוּיֵי מַאי? לַאֲתוּיֵי קִרְבֵי דָגִים, דִּמְעַרְבִי בְּהוּ שֶׁמֶן זַיִת.

The Gemara asks: What is added by Rabbi Shimon’s statement that one may not purchase any item that has relevance to teruma and tithes from one who is suspect with regard to selling teruma? The Gemara answers: Rabbi Shimon’s statement serves to add fish innards to this prohibition, as people mix olive oil with them, and it might be oil of teruma.

הַהוּא טַבָּחָא דַּהֲוָה חָשׁוּד לְזַבּוּנֵי

The Gemara relates: There was a certain butcher who was suspected of selling