## Bekhorot Daf 30b

###### Bekhorot 30b:1
[Bekhorot 30b:1](https://torahapp.org/share/book/Bekhorot/r/30b:1)

חָשׁוּד עַל הַמַּעֲשֵׂר, וּמַאן חֲכָמִים? רַבִּי יְהוּדָה, וְחַד אָמַר: הֶחָשׁוּד עַל הַמַּעֲשֵׂר חָשׁוּד עַל הַשְּׁבִיעִית, וּמַאן חֲכָמִים? רַבִּי מֵאִיר.

**William Davidson Edition - English:**
is **suspect with regard to tithe. And who** are the Sages referred to here as **the Rabbis?** It is **Rabbi Yehuda,** as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. **And** the other **one says: One who is suspect with regard to tithe is suspect with regard to** produce of the **Sabbatical** Year. **And who** are the Sages referred to here as **the Rabbis?** It is **Rabbi Meir.**


###### Bekhorot 30b:2
[Bekhorot 30b:2](https://torahapp.org/share/book/Bekhorot/r/30b:2)

דְּתַנְיָא: עַם הָאָרֶץ שֶׁקִּיבֵּל עָלָיו דִּבְרֵי חֲבֵירוּת, וְנֶחְשַׁד לְדָבָר אֶחָד — נֶחְשַׁד לְכׇל הַתּוֹרָה כּוּלָּהּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: אֵינוֹ נֶחְשָׁד אֶלָּא לְאוֹתוֹ דָּבָר בִּלְבַד.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* (*Tosefta*, *Demai* 2:4): With regard to **an *am ha’aretz*,** i.e., one who is unreliable with regard to ritual impurity and tithes, **who accepts upon himself** the commitment to observe **the matters** associated with ***ḥaver* status,** i.e., that he will be stringent in all matters observed by *ḥaverim*, including *teruma*, tithes, and *ḥalla*, and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy **but** subsequently he **was suspected with regard to one matter** in which others saw him act improperly, **he is suspected with regard to the entire Torah.** This is the **statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter.**


###### Bekhorot 30b:3
[Bekhorot 30b:3](https://torahapp.org/share/book/Bekhorot/r/30b:3)

הַגֵּר שֶׁקִּיבֵּל עָלָיו דִּבְרֵי תוֹרָה, אֲפִילּוּ נֶחְשַׁד לְדָבָר אֶחָד — הָוֵי חָשׁוּד לְכׇל הַתּוֹרָה כּוּלָּהּ, וַהֲרֵי הוּא כְּיִשְׂרָאֵל מְשׁוּמָּד. נָפְקָא מִינַּהּ, דְּאִי קַדֵּישׁ — קִידּוּשָׁיו קִידּוּשִׁין.

**William Davidson Edition - English:**
It is also taught in a *baraita* (*Tosefta*, *Demai* 2:4): With regard to **a convert who accepted upon himself** upon his conversion **matters of Torah,** i.e., all of the mitzvot, **even if he is suspect with regard to one matter** alone, **he is suspect with regard to the entire Torah, and he is** considered **like a Jewish transgressor [*meshummad*],** who habitually transgresses the mitzvot. The Gemara explains that the practical **difference** resulting from the fact that he is considered like a Jewish transgressor is **that if he betroths** a woman, **his betrothal is** a valid **betrothal,** and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status.


###### Bekhorot 30b:4
[Bekhorot 30b:4](https://torahapp.org/share/book/Bekhorot/r/30b:4)

תָּנוּ רַבָּנַן: הַבָּא לְקַבֵּל דִּבְרֵי חֲבֵירוּת, חוּץ מִדָּבָר אֶחָד — אֵין מְקַבְּלִין אוֹתוֹ. גּוֹי שֶׁבָּא לְקַבֵּל דִּבְרֵי תוֹרָה, חוּץ מִדָּבָר אֶחָד — אֵין מְקַבְּלִין אוֹתוֹ. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אֲפִילּוּ דִּקְדּוּק אֶחָד מִדִּבְרֵי סוֹפְרִים.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: In the case of **one who comes to accept upon himself** the commitment to observe **the matters** associated with ***ḥaver* status except for one matter,** which he does not wish to observe, **he is not accepted,** and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of **a gentile who comes to** convert and takes upon himself to **accept the words of Torah except for one matter, he is not accepted** as a convert. **Rabbi Yosei, son of Rabbi Yehuda, says: Even** if he refuses to accept **one detail of rabbinic law,** he is not accepted.


###### Bekhorot 30b:5
[Bekhorot 30b:5](https://torahapp.org/share/book/Bekhorot/r/30b:5)

וְכֵן בֶּן לֵוִי שֶׁבָּא לְקַבֵּל דִּבְרֵי לְוִיָּה, וְכֹהֵן שֶׁבָּא לְקַבֵּל דִּבְרֵי כְהוּנָּה, חוּץ מִדָּבָר אֶחָד — אֵין מְקַבְּלִין אוֹתוֹ, שֶׁנֶּאֱמַר: ״הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְגוֹ׳״, הָעֲבוֹדָה הַמְּסוּרָה לִבְנֵי אַהֲרֹן, כׇּל כֹּהֵן שֶׁאֵינוֹ מוֹדֶה בָּהּ — אֵין לוֹ חֵלֶק בַּכְּהוּנָּה.

**William Davidson Edition - English:**
The *baraita* continues: **And similarly,** in the case of **a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated:** “He among the sons of Aaron, **that sacrifices the blood of the peace offerings,** and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to **the** Temple **service, which is handed** over **to the sons of Aaron, any priest who does not admit to it** in its entirety **has no share in the priesthood.**


###### Bekhorot 30b:6
[Bekhorot 30b:6](https://torahapp.org/share/book/Bekhorot/r/30b:6)

תָּנוּ רַבָּנַן: הַבָּא לְקַבֵּל דִּבְרֵי חֲבֵירוּת, אִם רְאִינוּהוּ שֶׁנּוֹהֵג בְּצִינְעָה בְּתוֹךְ בֵּיתוֹ — מְקַבְּלִין אוֹתוֹ, וְאַחַר כָּךְ מְלַמְּדִין אוֹתוֹ. וְאִם לָאו — מְלַמְּדִין אוֹתוֹ, וְאַחַר כָּךְ מְקַבְּלִין אוֹתוֹ. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בֵּין כָּךְ וּבֵין כָּךְ מְקַבְּלִין אוֹתוֹ, וְהוּא לָמֵד כְּדַרְכּוֹ וְהוֹלֵךְ.

**William Davidson Edition - English:**
The Gemara continues on a similar topic. **The Sages taught** in a *baraita*: In the case of **one who comes to accept upon himself** a commitment to observe **the matters** associated with ***ḥaver* status, if we have seen that he practices** such matters **in private, within his home, he is accepted, and afterward he is taught** the precise details of being a *ḥaver*. **But if** we have **not** seen him act as a *ḥaver* in his home, **he is taught** first **and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether** in **this** case **or that** case, **he is** first **accepted, and he** then **continues to learn in** the **usual manner,** i.e., as a *ḥaver* he learns from others how to behave.


###### Bekhorot 30b:7
[Bekhorot 30b:7](https://torahapp.org/share/book/Bekhorot/r/30b:7)

תָּנוּ רַבָּנַן: מְקַבְּלִין לִכְנָפַיִם, וְאַחַר כָּךְ מְקַבְּלִין לִטְהָרוֹת, וְאִם אָמַר: ״אֵינִי מְקַבֵּל אֶלָּא לִכְנָפַיִם״ — מְקַבְּלִין אוֹתוֹ. קִיבֵּל לַטְּהָרוֹת וְלֹא קִיבֵּל לַכְּנָפַיִם — אַף לַטְּהָרוֹת לֹא קִיבֵּל.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: An *am ha’aretz* who wishes to become a *ḥaver* **is accepted** first **with regard to hands,** i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, **and afterward he is accepted** as trustworthy **for purity** in general. **And if he says: I** wish to **accept** purity **only with regard to hands, he is accepted** for this. If he wishes to **accept** upon himself the stringencies of a *ḥaver* **with regard to ritual purity but he does not accept** upon himself the stringencies **with regard to hands,** i.e., to wash his hands, which is a simple act, **he is not accepted even for purity** in general.


###### Bekhorot 30b:8
[Bekhorot 30b:8](https://torahapp.org/share/book/Bekhorot/r/30b:8)

תָּנוּ רַבָּנַן: עַד כַּמָּה מְקַבְּלִין אוֹתוֹ? בֵּית שַׁמַּאי אוֹמְרִים: לְמַשְׁקִין — שְׁלֹשִׁים יוֹם, לִכְסוּת — שְׁנֵים עָשָׂר חוֹדֶשׁ. וּבֵית הִלֵּל אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה — לִשְׁנֵים עָשָׂר חוֹדֶשׁ.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **Until when is he accepted,** i.e., how much time must elapse before he is considered trustworthy as a *ḥaver*? **Beit Shammai say: With regard to liquids, thirty days. With regard to** impurity of **clothing,** about which *ḥaverim* would be careful as well, **twelve months. And Beit Hillel say: Both** with regard to **this,** liquids, **and that,** clothing, he must maintain the practice **for twelve months** before he is fully accepted as a *ḥaver*.


###### Bekhorot 30b:9
[Bekhorot 30b:9](https://torahapp.org/share/book/Bekhorot/r/30b:9)

אִם כֵּן, הָוֵה לֵיהּ מִקּוּלֵּי בֵּית שַׁמַּאי וּמֵחוּמְרֵי בֵּית הִלֵּל, אֶלָּא בֵּית הִלֵּל אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה לִשְׁלשִׁים.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so, this is** one **of** the rare cases of **the leniencies of Beit Shammai and of the stringencies of Beit Hillel,** and yet it is not included in tractate *Eduyyot*, which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. **Rather,** the text of the *baraita* must be emended so that it reads: **Beit Hillel say: Both** with regard to **this,** liquids **and that,** clothing, he must maintain the practice **for thirty** days before he is fully accepted as a *ḥaver*.


###### Bekhorot 30b:10
[Bekhorot 30b:10](https://torahapp.org/share/book/Bekhorot/r/30b:10)

(סִימָן: חָבֵר, תַּלְמִיד, תְּכֵלֶת, מֶכֶס, חָזַר, גַּבַּאי, בְּעַצְמוֹ).

**William Davidson Edition - English:**
§ The Gemara provides **a mnemonic** to remember the topics from here until the end of the chapter: ***Ḥaver*; student; sky-blue dye [*tekhelet*]; tax; return;** tax **collector; by himself.**


###### Bekhorot 30b:11
[Bekhorot 30b:11](https://torahapp.org/share/book/Bekhorot/r/30b:11)

תָּנוּ רַבָּנַן: הַבָּא לְקַבֵּל דִּבְרֵי חֲבֵירוּת — צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים, וּבָנָיו וּבְנֵי בֵּיתוֹ אֵינָן צְרִיכִין לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף בָּנָיו וּבְנֵי בֵיתוֹ צְרִיכִין לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים, לְפִי שֶׁאֵינוֹ דּוֹמֶה חָבֵר שֶׁקִּיבֵּל לְבֶן חָבֵר שֶׁקִּיבֵּל.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who comes to accept upon himself** a commitment to observe **the matters** associated with ***ḥaver* status must accept** it **in the presence of three *ḥaverim*. But his children and** the **members of his household are not required to accept** the status of *ḥaver* separately **in the presence of three *ḥaverim*. Rabban Shimon ben Gamliel says: Even his children and** the **members of his household must accept** the status of *ḥaver* **in the presence of three *ḥaverim*, because a *ḥaver*, who accepted it** himself in the presence of three others, **is not comparable to the son of a *ḥaver*,** who **accepted** that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient.


###### Bekhorot 30b:12
[Bekhorot 30b:12](https://torahapp.org/share/book/Bekhorot/r/30b:12)

תָּנוּ רַבָּנַן: הַבָּא לְקַבֵּל דִּבְרֵי חֲבֵירוּת — צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים, וַאֲפִילּוּ תַּלְמִיד חָכָם צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים. זָקֵן וְיוֹשֵׁב בִּישִׁיבָה — אֵינוֹ צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים, שֶׁכְּבָר קִיבֵּל עָלָיו מִשָּׁעָה שֶׁיָּשַׁב. אַבָּא שָׁאוּל אוֹמֵר: אַף תַּלְמִיד חָכָם אֵינוֹ צָרִיךְ לְקַבֵּל בִּפְנֵי שְׁלֹשָׁה חֲבֵירִים, וְלֹא עוֹד אֶלָּא שֶׁאֲחֵרִים מְקַבְּלִין לְפָנָיו.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who comes to accept upon himself** a commitment to observe **the matters** associated with ***ḥaver* status must accept** it **in the presence of three *ḥaverim*, and even a Torah scholar** who wishes to become a *ḥaver* **must accept** the status of *ḥaver* **in the presence of three *ḥaverim*.** But **an elder who sits** and studies Torah **in a yeshiva is not required to accept** the status of *ḥaver* **in the presence of three *ḥaverim*, as he already accepted it upon himself from the moment he sat** and dedicated himself to study Torah in yeshiva. **Abba Shaul says: Even a Torah scholar is not required to accept** the status of *ḥaver* **in the presence of three *ḥaverim*; and not only** does he have the status of *ḥaver* without an explicit declaration in the presence of three *ḥaverim*, **but others** can **accept** that they wish to become a *ḥaver* **in his presence.**


###### Bekhorot 30b:13
[Bekhorot 30b:13](https://torahapp.org/share/book/Bekhorot/r/30b:13)

אָמַר רַבִּי יוֹחָנָן: בִּימֵי בְּנוֹ שֶׁל רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס נִשְׁנֵית מִשְׁנָה זוֹ. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי אִיסְתַּפַּק לְהוּ מִילְּתָא בִּטְהָרוֹת, שַׁדַּרוּ רַבָּנַן לְגַבֵּי בְּנוֹ שֶׁל רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס, אֵזִילוּ אֱמַרוּ לֵיהּ: לְעַיֵּין בַּהּ. אַשְׁכְּחוּהּ דְּקָא טָעֵין טְהָרוֹת, אוֹתֵיב רַבָּנַן מִדִּידֵיהּ לְגַבַּיְיהוּ, וְקָאֵי אִיהוּ לְעַיּוֹנֵי בַּהּ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: This mishna,** i.e., the ruling that a Torah scholar must declare his intent to become a *ḥaver* in the presence of three *ḥaverim*, **was taught in the days of the son of Rabbi Ḥanina ben Antigonus.** At that time, **Rabbi Yehuda and Rabbi Yosei were uncertain about** a certain **matter of ritual purity. The Sages sent** a delegation of their students **to the son of Rabbi Ḥanina ben Antigonus** and told them to **go** and **tell him to examine** this matter. The students **found him while he was carrying** items that were ritually **pure.** The son of Rabbi Ḥanina ben Antigonus **seated Sages from his own** yeshiva **next to** the students who came to ask the question, because he did not trust these students to keep his items pure. **And he stood and examined** the matter.


###### Bekhorot 30b:14
[Bekhorot 30b:14](https://torahapp.org/share/book/Bekhorot/r/30b:14)

אֲתוֹ אָמְרִי לֵיהּ לְרַבִּי יְהוּדָה וְרַבִּי יוֹסֵי, אֲמַר לְהוּ רַבִּי יְהוּדָה: אָבִיו שֶׁל זֶה בִּיזָּה תַּלְמִידֵי חֲכָמִים, אַף הוּא מְבַזֶּה תַּלְמִידֵי חֲכָמִים!

**William Davidson Edition - English:**
The students returned and **came and told Rabbi Yehuda and Rabbi Yosei** that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of *amei ha’aretz*. **Rabbi Yehuda said to them** in anger: **This one’s father,** i.e., Rabbi Ḥanina ben Antigonus, **degraded Torah scholars** by not trusting them with matters of ritual purity. And **he too,** the son of Rabbi Ḥanina ben Antigonus, **degrades Torah scholars.**


###### Bekhorot 30b:15
[Bekhorot 30b:15](https://torahapp.org/share/book/Bekhorot/r/30b:15)

אָמַר לוֹ רַבִּי יוֹסֵי: כְּבוֹד זָקֵן יְהֵא מוּנָּח בִּמְקוֹמוֹ, אֶלָּא מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נָהֲגוּ כֹּהֲנִים סִילְסוּל בְּעַצְמָן, שֶׁאֵין מוֹסְרִין אֶת הַטְּהָרוֹת לְכׇל אָדָם.

**William Davidson Edition - English:**
**Rabbi Yosei said to him: Let the honor of the elder,** i.e., both the father and son, **be left in its place.** He did not act in this manner to degrade Torah scholars. **Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves,** and they decided **that they will not pass ritually pure** items **to any** other **person.** Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately.


###### Bekhorot 30b:16
[Bekhorot 30b:16](https://torahapp.org/share/book/Bekhorot/r/30b:16)

תָּנוּ רַבָּנַן: חָבֵר שֶׁמֵּת — אִשְׁתּוֹ וּבָנָיו וּבְנֵי בֵּיתוֹ הֲרֵי הֵן בְּחֶזְקָתָן, עַד שֶׁיֵּחָשֵׁדוּ. וְכֵן חָצֵר שֶׁמּוֹכְרִין בָּהּ תְּכֵלֶת — הֲרֵי הִיא בְּחֶזְקָתָהּ, עַד שֶׁתִּיפָּסֵל.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: In the case of **a *ḥaver* that died, his wife and children and members of his household retain their presumptive** status **until they are suspected** of engaging in inappropriate deeds. **And similarly,** in the case of **a courtyard in which one sells sky-blue dye, it retains its presumptive** status as a place in which fit sky-blue dye is sold **until it is disqualified** due to the merchant’s unscrupulous behavior.


###### Bekhorot 30b:17
[Bekhorot 30b:17](https://torahapp.org/share/book/Bekhorot/r/30b:17)

תָּנוּ רַבָּנַן: אֵשֶׁת עַם הָאָרֶץ שֶׁנִּשֵּׂאת לְחָבֵר, וְכֵן בִּתּוֹ שֶׁל עַם הָאָרֶץ שֶׁנִּשֵּׂאת לְחָבֵר, וְכֵן עַבְדּוֹ שֶׁל עַם הָאָרֶץ שֶׁנִּמְכַּר לְחָבֵר — כּוּלָּן צְרִיכִין לְקַבֵּל דִּבְרֵי חֲבֵירוּת בַּתְּחִלָּה. אֲבָל אֵשֶׁת חָבֵר שֶׁנִּשֵּׂאת לְעַם הָאָרֶץ, וְכֵן בִּתּוֹ שֶׁל חָבֵר שֶׁנִּשֵּׂאת לְעַם הָאָרֶץ, וְכֵן עַבְדּוֹ שֶׁל חָבֵר שֶׁנִּמְכַּר לְעַם הָאָרֶץ — אֵין צְרִיכִין לְקַבֵּל דִּבְרֵי חֲבֵירוּת בַּתְּחִלָּה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **The** former **wife an *am ha’aretz* who** later **marries a *ḥaver*, and likewise the daughter of an *am ha’aretz* who marries a *ḥaver*, and likewise the slave of an *am ha’aretz* who is sold to a *ḥaver*, must all accept** upon themselves a commitment to observe **the matters** associated with ***ḥaver* status. But** with regard to **the** former **wife of a *ḥaver* who** later **marries an *am ha’aretz*, and likewise the daughter of a *ḥaver* who marries an *am ha’aretz*, and likewise the slave of a *ḥaver* who was sold to an *am ha’aretz*,** these people **need not accept** upon themselves a commitment to observe **the matters** associated with ***ḥaver* status *ab initio*,** as each of them is already accustomed to behave as a *ḥaver*.


###### Bekhorot 30b:18
[Bekhorot 30b:18](https://torahapp.org/share/book/Bekhorot/r/30b:18)

רַבִּי מֵאִיר אוֹמֵר: אַף הֵן צְרִיכִין לְקַבֵּל עֲלֵיהֶן דִּבְרֵי חֲבֵירוּת לְכַתְּחִלָּה. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר: מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁנִּשֵּׂאת לְחָבֵר וְהָיְתָה קוֹמַעַת לוֹ תְּפִילִּין עַל יָדוֹ, נִשֵּׂאת לְעַם הָאָרֶץ וְהָיְתָה קוֹשֶׁרֶת לוֹ קִשְׁרֵי מוֹכֵס עַל יָדוֹ.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Meir says: They too must accept** upon themselves a commitment to observe **the matters** associated with ***ḥaver* status *ab initio*. And similarly, Rabbi Shimon ben Elazar would** illustrate this point and **say in the name of Rabbi Meir:** There was **an incident involving a certain woman who married a *ḥaver* and would tie [*koma’at*] for him phylacteries on his hand,** and she later **married a tax collector and would tie for him tax seals on his hand,** which shows that her new husband had a great influence on her level of piety.