Talmud zu Schemot 34:20

How [is the law]? If a first-born son was born to him before he was converted, he is exempt;²³From his redemption (cf. Ex. 34, 20). MS.K. and H read: ‘If a son were born to him or his cow calved or his cow were slaughtered before he was converted, he is exempt’ from the priestly dues. but if after he was converted he is liable; in case of doubt he is exempt. If he had dough ready for baking and a field ready for reaping, until he is converted he is exempt²⁴From ḥallah and the tithe. but from the time he is converted he is liable. If there is doubt he is exempt.

If he separated⁶⁵He designated an animal from his herd as his sacrifice for the coming pilgrimage. Since it does not say “he dedicated”, the designation is not a formal dedication. Nevertheless, Mishnah Qiddušin 1:7 states that a promise to Heaven is to be enforced like delivery to a person. his festival offering and died, do the heirs have to bring it? Rebbi Ila said, shall be seen, has to be seen⁶⁶Since the deceased is buried, the designation becomes void.. He who can come brings, he who cannot come does not bring. Rebbi Ze`ira said, following Rebbi Joḥanan and Rebbi Jonathan who both said, you have to redeem any first born of your sons, even after death, and here, they shall not appear before My Presence empty-handed, even after death⁶⁷Ex. 34:20. There seems to be no reason why the redemption of the first-born is mentioned in the same verse as the prohibition to appear in the Temple empty-handed. It is explained that just as the redemption of the first born is an obligation not eliminated by the absence of a father, so the obligation of the sacrifice of appearance is not eliminated by the death of the votary.. Rebbi Abba bar Mamal said, there is a disagreement between Samuel and Rebbi Joḥanan, regarding what we have stated there⁶⁸Mishnah Qinnim2:5., “A woman⁶⁹After childbirth, which obligates here for a purification and an elevation sacrifice (Lev. 12:1–8.) who brought her purification sacrifice and died, the heirs have to bring her elevation sacrifice. Her elevation sacrifice and she died, the heirs shall not bring her purification sacrifice⁶⁹After childbirth, which obligates here for a purification and an elevation sacrifice (Lev. 12:1–8.).” Samuel said, if it was separated⁷⁰Since a purification sacrifice in all cases is a personal obligation, at the death of the person any purification sacrifice already dedicated as such can neither be sacrificed nor redeemed. If it is not yet dedicated it cannot be dedicated. Therefore it is technically impossible for the heirs to bring her purification sacrifice.. Rebbi Joḥanan said, even if it was not separated. Where do we hold? If they inherited real estate⁷¹By strict talmudic rules only real estate is subject to claims by creditors. The extension of liens to movables is Gaonic, not relevant here. The rule of Mishnah Qiddušin 1:7 creates a lien on the estate only if it contains real estate. Since the woman’s obligation was created at the moment of childbirth, there seems to be no reason why Samuel could limit the obligation., does Samuel say if it was separated? If they inherited movables⁷²In the absence of real estate, according to the rule explained in the preceding Note the obligation should be unenforceable even for R. Joḥanan., does Rebbi Joḥanan say, even if it was not separated? What is the difference between them? If they inherited real estate, in Samuel’s opinion one does neither claim it nor taking pledges for it⁷³The Temple authorities are required to insist on prompt liquidation of all dues to the Temple. The verse (Deut. 23:22) require prompt payment of all vows. By rabbinic interpretation this means before the passing of the next three festivals of pilgrimage. Since there is a time limit, the officers of the Temple are required to ask for the prompt fulfillment of the vow and are entitled to take pledges from the votary to enforce their demand. But since the heirs did not make any vow, the time limit cannot be applied to them and the powers of the Temple officials are limited; for Samuel they are eliminated but not for R. Joḥanan.; in Rebbi Joḥanan’s opinion one even takes pledges. If they inherited movables, in Rebbi Joḥanan’s opinion one claims it (and is) [but is not]⁷⁴There seems to be no justification for the corrector’s addition. According to Samuel, Qiddušin 1:7 declares that a promise to Heaven is the equivalent of a civil contract; if the contract would become unenforceable, so is the obligation to Heaven. According to R. Joḥanan the obligation can be enforced since the equivalent of the sacrifice was Heaven’s property and as such could not be part of the estate. taking pledges for it. In Samuel’s opinion one does not claim it.

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.