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1. An animal proclaimed to be a Temurah of an animal that was redeemed after it became Pesulei ha'Mukdashin must be put to death.
2. The Mishnah discusses the laws of a Jew who buys sheep from a non-Jew with the following two stipulations: the Jew has ten years to pay the non-Jew for the sheep; they split the offspring of the sheep until the Jew has paid for the sheep.
3. This transaction (above, #2) cannot be made between two Jews.
4. Rava explains why the animals in this case (above, #2) are exempt from the law of a firstborn animal, even if they were taken by the Jew as his half of the offspring.
5. Rav Yehudah says that in this case (above, #2), the Tana Kama of the Mishnah means that the law of a firstborn animal applies to the fifth generation of sheep.
A BIT MORE
1. This is derived from the verse, ". from those who chew their cud. it is impure for you." This implies that there is a case in which a Kosher animal is forbidden to be eaten. The Beraisa says that it refers to this case.
2. The Tana Kama says that the laws of firstborn animals apply to the fourth generation of these sheep and onward (the first generation being the sheep that was sold). Raban Gamliel says all future offspring of these sheep, even until ten generations, are exempt from the laws of a firstborn animal.
3. The seller would be receiving half of the offspring because he is giving favorable payment terms to the buyer. This arrangement transgresses the prohibition against taking interest from a Jew.
4. Rava says that if the non-Jew does not receive payment for the animals, he will seize the animals or the offspring that were taken by the Jew as his share in the transaction. Their status as collateral is enough to cause the offspring to be considered partially owned by a non-Jew, resulting in their exemption from the law of a firstborn animal.
5. Rav Yehudah understands that the offspring of the sheep sold are considered collateral, whether this is stated explicitly or not. Therefore, they are similar to the sheep that were sold. Rav Huna argues that the explanation of the Mishnah is as explained above (#2).
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