What is the law regarding a chunk of blood that discharges from an animal presumably carrying a dead fetus – how do we treat it regarding laws of firstborn and how do we treat it regarding laws of impurity? The laws of “chozer v’neur” – once an item is canceled, can it be reawakened in a new mixture which contains the same item as the forbidden/impure item?
Bekhorot 22
05.08.2019 | ג׳ באייר תשע״ט
Share this shiur:
Want to dedicate learning? Get started here:
Bekhorot 22
כְּדֵי לְפַרְסְמָהּ שֶׁנִּפְטְרָה מִן הַבְּכוֹרָה.
The Gemara answers: It must be buried in order to publicize that the animal is exempt from having its future offspring counted a firstborn.
לְמֵימְרָא דְּוָלָד מְעַלְּיָא הוּא, וְאַמַּאי אֵין מְטַמֵּא לֹא בְּמַגָּע וְלֹא בְּמַשָּׂא? אָמַר רַבִּי יוֹחָנָן: מִשּׁוּם בִּיטּוּל בְּרוֹב נָגְעוּ בָּהּ.
The Gemara notes with regard to the ruling of the mishna that the animal is exempt from having any future offspring counted as firstborn: That is to say that the expelled mass is a full-fledged offspring. But if so, why doesn’t it impart ritual impurity, neither through physical contact nor through carrying? Rabbi Yoḥanan says: It is due to the halakhic nullification of a forbidden substance in a majority of permitted substances that the Sages touched upon it, in order to exclude it from impurity through contact or carrying. In other words, the fetus is in fact considered a full-fledged offspring, but it is does not impart impurity because it is nullified by the rest of the congealed mass.
וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבִּי שִׁמְעוֹן אָמְרוּ דָּבָר אֶחָד, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — הָא דַּאֲמַרַן.
The Gemara comments: And Rabbi Yoḥanan follows his line of reasoning in this regard, as Rabbi Yoḥanan says: Rabbi Eliezer ben Yaakov and Rabbi Shimon both said the same thing, i.e., they both issued rulings based on the same principle. The relevant statement of Rabbi Eliezer ben Yaakov is that which we said previously, i.e., that the expelled mass does not impart ritual impurity because the fetus is nullified by the majority.
רַבִּי שִׁמְעוֹן מַאי הִיא? דִּתְנַן: הַשִּׁלְיָא בַּבַּיִת — הַבַּיִת טָמֵא. לֹא שֶׁהַשִּׁלְיָא וָלָד, אֶלָּא שֶׁאֵין שִׁלְיָא בְּלֹא וָלָד. רַבִּי שִׁמְעוֹן אוֹמֵר: וָלָד נִימּוֹק עַד שֶׁלֹּא יָצָא.
And what is the statement of Rabbi Shimon to which Rabbi Yoḥanan was referring? It is as we learned in a mishna (Nidda 18a): If a woman miscarried and the afterbirth is in the house, the house is impure. The reason is not that the afterbirth itself has the status of an offspring, but that there is no afterbirth without an offspring within it, even if it is undetected. Rabbi Shimon says: The offspring disintegrated before it emerged with the afterbirth. Consequently, the house is not rendered impure, because the disintegrated fetus is nullified by the majority.
תְּנַן הָתָם: אֵין לִנְפָלִים פְּתִיחַת הַקֶּבֶר, עַד שֶׁיַּעֲגִילוּ רֹאשׁ כְּפִיקָּה. מַאי כְּפִיקָּה? אָמַר רַב הוּנָא: כְּפִיקָּה שֶׁל צֶמֶר. אֲמַר לֵיהּ חִיָּיא בַּר רַב לְרַב הוּנָא: רַבִּי, פָּרֵישׁ שֶׁל שְׁתִי אוֹ שֶׁל עֵרֶב?
§ The Gemara continues discussing the ritual impurity imparted by a fetus. We learned in a mishna elsewhere (Oholot 7:4): If a fetus dies in its mother’s womb, it imparts ritual impurity from when the womb opens. Yet deceased fetuses do not impart ritual impurity in this manner even during the opening of the womb, until the head of the fetus is round like the size of a skein [pika] of yarn. The Gemara asks: What is the meaning of: Like a skein? Rav Huna said: It means like a skein of woolen yarn. Ḥiyya bar Rav said to Rav Huna: My teacher, explain your statement: Were you referring to a skein of warp threads or a skein of the thicker woof threads?
אֲמַר לֵיהּ: תַּנְיָא: פִּיקָּה שֶׁל שְׁתִי, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: שֶׁל עֵרֶב. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר: מִשֶּׁיֵּרָאוּ טְפִיפִיּוֹת. מַאי טְפִיפִיּוֹת? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק: כָּךְ הָיוּ מְפָרְשִׁין בִּירוּשָׁלַיִם: כִּפְרֵידָה שֶׁכּוֹרַעַת לְהַטִּיל מֵימֶיהָ, וְנִרְאֵית פִּיקָּה מִתּוֹךְ פִּיקָּה.
Rav Huna said to him: It is taught in a baraita (Tosefta, Oholot 8:5): Deceased fetuses do not impart ritual impurity until the head of the fetus is the size of a skein of warp threads; this is the statement of Rabbi Meir. Rabbi Yehuda says: The head must be the size of a skein of woof threads. Rabbi Eliezer, son of Rabbi Tzadok, says: The fetus imparts ritual impurity from the time that tefifiyot are seen near the opening of the womb. The Gemara asks: What are tefifiyot? Rav Yehuda says that Shmuel says in the name of Rabbi Eliezer, son of Rabbi Tzadok: This is how they would explain it in Jerusalem: Tefifiyot are like the folds of skin that form when a mule bends down to urinate, and the area near the womb appears as a skein emerging from within a skein.
אָמַר רַב הוּנָא: שָׁמַעְתִּי שְׁתֵּי פִּיקוֹת, אַחַת שֶׁל שְׁתִי וְאַחַת שֶׁל עֵרֶב, וְאֵין לִי לְפָרֵשׁ. כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן: שָׁלֹשׁ פִּיקוֹת שָׁמַעְתִּי, אַחַת שֶׁל שְׁתִי וְאַחַת שֶׁל עֵרֶב וְאַחַת שֶׁל פִּיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, וְאֵין לִי לְפָרֵשׁ. כִּי אֲתָא רָבִין פֵּירְשַׁהּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: שֶׁל אִשָּׁה כְּשֶׁל שְׁתִי, שֶׁל בְּהֵמָה כְּשֶׁל עֵרֶב.
Rav Huna says: I heard two different halakhot with regard to skeins: One involves a skein of warp threads and the other one involves a skein of woof threads, and I do not have the knowledge to explain to which matter these halakhot refer. When Rav Dimi came to Babylonia from Eretz Yisrael, he said that Rabbi Yoḥanan said: With regard to skeins, I heard three different halakhot: One involves a skein of warp threads, and one a skein of woof threads, and one a large skein used by sack makers, and I do not have the knowledge to explain to which matter these halakhot refer. When Ravin came to Babylonia from Eretz Yisrael, he explained this in the name of Rabbi Yoḥanan: To impart ritual impurity, the head of a fetus in the womb of a woman must be the size of a skein of warp threads, and the head of an animal fetus must be the size of a skein of woof threads.
פִּיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, כְּדִתְנַן: גּוּשׁ הַבָּא מִבֵּית הַפְּרָס, מֵאֶרֶץ הָעַמִּים — שִׁיעוּרוֹ כְּפִיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, שֶׁהוּא כְּחוֹתַם הַמַּרְצוּפִין, וְיֶשְׁנוֹ בְּצַד הָעֶלְיוֹן שֶׁל מְגוּפַת הֶחָבִית הַלַּחְמִית.
As for the halakha involving a large skein used by sack makers, it is as we learned in a baraita (Tosefta, Kelim Bava Metzia 7:1): For it to impart ritual impurity, a clod of earth that comes from an area in which uncertainty exists concerning the location of a grave or a corpse [beit haperas], or from the land of the gentile nations, must be of the measure of a large skein used by sack makers, the size of which is like the seal of large sacks [martzofin]. And an item of this size is also found on the top side of the seal of a Bethlehem jug.
אָמַר רֵישׁ לָקִישׁ מִשּׁוּם רַבִּי יְהוּדָה נְשִׂיאָה: הַלּוֹקֵחַ צִיר מֵעַם הָאָרֶץ — מַשִּׁיקוֹ בְּמַיִם, וְטָהוֹר.
§ Reish Lakish says in the name of Rabbi Yehuda Nesia: One who purchases fish brine from one who is unreliable with regard to ritual impurity [am ha’aretz], who must purify it due to the concern that it was rendered impure while in the seller’s possession, brings it into contact with the water of a ritual bath so that the water touches the brine, and it is thereby rendered pure.
מִמָּה נַפְשָׁךְ, אִי מַיָּא רוּבָּא נִינְהוּ — כֵּיוָן דְּעָבֵיד לְהוּ הַשָּׁקָה טָהֲרִי לְהוּ, וְאִי רוּבָּא צִיר נִינְהוּ — צִיר לָא בַּר קַבּוֹלֵי טוּמְאָה הוּא. מַאי אִיכָּא — מִשּׁוּם הָנָךְ מִיעוּטָא דְּמַיָּא, הָנָךְ בָּטְלוּ לְהוּ בְּרוּבָּא.
Reish Lakish explains: The brine is pure whichever way you look at it: If water is the majority of the brine mixture, once he brought the brine into contact with the ritual bath, the water in the brine mixture became pure and the impurity of the brine is nullified by the majority of pure water. And if the majority is the brine excreted by the fish itself it is also pure, as brine alone is not susceptible to ritual impurity. Consequently, what impurity is there? Any impurity is due only to that minority of water in the mixture, and that water is nullified by the majority of brine.
אָמַר רַבִּי יִרְמְיָה: לֹא שָׁנוּ אֶלָּא לִטְבּוֹל בָּהֶן פִּיתּוֹ, אֲבָל לִקְדֵירָה — לֹא, מָצָא מִין אֶת מִינוֹ וְנֵיעוֹר. יָתֵיב רַב דִּימִי וְקָאָמַר לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ אַבָּיֵי: וְכִי טוּמְאָה שֶׁבָּטְלָה חָזְרָה וְנֵיעוֹרָה? אֲמַר לֵיהּ: וְאַתְּ לָא תִּסְבְּרַהּ? וְהָתְנַן: סְאָה תְּרוּמָה טְמֵאָה שֶׁנָּפְלָה
Rabbi Yirmeya says: The Sages taught that one should use that method of purification only if he wishes to dip his bread in the brine. But for cooking in a pot with other water this method is not effective, as the liquid of the type that was nullified, i.e., the water in the brine, found its own type, the water in the pot, and is revived in its impure state, as the water which was previously only a minority of the mixture is now the majority. Rav Dimi was sitting and saying this halakha. Abaye said to Rav Dimi: But does nullified impurity return and revive in its impure state? Rav Dimi said to him: And you, do you not hold that this is the halakha? But didn’t we learn in a mishna (Teruma 5:2): With regard to a se’aof impure teruma that fell
לְמֵאָה חוּלִּין טְהוֹרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר: תֵּירוֹם וְתֵרָקֵב, שֶׁאֲנִי אוֹמֵר: הִיא סְאָה שֶׁנָּפְלָה הִיא סְאָה שֶׁעָלְתָה.
into one hundred se’a of pure, non-sacred produce, Rabbi Eliezer says: Let one se’a be lifted from the mixture and left to rot as impure teruma, as I say: The se’a that fell is the se’a that arose?
וַחֲכָמִים אוֹמְרִים: תַּעֲלֶה, וְתֵיאָכֵל נִיקּוּדִים, אוֹ קְלָיוֹת, אוֹ תִּילּוֹשׁ בְּמֵי פֵירוֹת, אוֹ תִּתְחַלֵּק לְעִיסּוֹת, וּבִלְבַד שֶׁלֹּא יְהֵא בְּמָקוֹם אֶחָד כְּבֵיצָה.
And the Rabbis say: Let the se’a of teruma arise and be nullified by the one hundred se’a of non-sacred produce, and then all one hundred and one se’a will be considered non-sacred. Nevertheless, the mixture may not be allowed to come in contact with water, so that it does not become susceptible to ritual impurity, and therefore it must be eaten dry or roasted. Or alternatively, it may be kneaded with fruit juice, which does not render a substance susceptible to impurity. Or alternatively, if one wants to knead it with water, it may divided into small batches, provided that there is not an egg-bulk of teruma in a single batch, as an egg-bulk is the minimum volume needed for food to be susceptible to contracting impurity.
וְתָנֵי עֲלַהּ: אוֹתָן חוּלִּין
And it is taught in that regard: Concerning those one hundred se’a of non-sacred produce,
Follow 
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Martha Tarazi
Panama, Panama
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Elisheva Brauner
Jerusalem, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
Vitti Kones
מיתר, ישראל
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, Israel
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Catriella Freedman
Zichron Yaakov, Israel
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
Bekhorot 22
כְּדֵי לְפַרְסְמָהּ שֶׁנִּפְטְרָה מִן הַבְּכוֹרָה.
The Gemara answers: It must be buried in order to publicize that the animal is exempt from having its future offspring counted a firstborn.
לְמֵימְרָא דְּוָלָד מְעַלְּיָא הוּא, וְאַמַּאי אֵין מְטַמֵּא לֹא בְּמַגָּע וְלֹא בְּמַשָּׂא? אָמַר רַבִּי יוֹחָנָן: מִשּׁוּם בִּיטּוּל בְּרוֹב נָגְעוּ בָּהּ.
The Gemara notes with regard to the ruling of the mishna that the animal is exempt from having any future offspring counted as firstborn: That is to say that the expelled mass is a full-fledged offspring. But if so, why doesn’t it impart ritual impurity, neither through physical contact nor through carrying? Rabbi Yoḥanan says: It is due to the halakhic nullification of a forbidden substance in a majority of permitted substances that the Sages touched upon it, in order to exclude it from impurity through contact or carrying. In other words, the fetus is in fact considered a full-fledged offspring, but it is does not impart impurity because it is nullified by the rest of the congealed mass.
וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבִּי שִׁמְעוֹן אָמְרוּ דָּבָר אֶחָד, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — הָא דַּאֲמַרַן.
The Gemara comments: And Rabbi Yoḥanan follows his line of reasoning in this regard, as Rabbi Yoḥanan says: Rabbi Eliezer ben Yaakov and Rabbi Shimon both said the same thing, i.e., they both issued rulings based on the same principle. The relevant statement of Rabbi Eliezer ben Yaakov is that which we said previously, i.e., that the expelled mass does not impart ritual impurity because the fetus is nullified by the majority.
רַבִּי שִׁמְעוֹן מַאי הִיא? דִּתְנַן: הַשִּׁלְיָא בַּבַּיִת — הַבַּיִת טָמֵא. לֹא שֶׁהַשִּׁלְיָא וָלָד, אֶלָּא שֶׁאֵין שִׁלְיָא בְּלֹא וָלָד. רַבִּי שִׁמְעוֹן אוֹמֵר: וָלָד נִימּוֹק עַד שֶׁלֹּא יָצָא.
And what is the statement of Rabbi Shimon to which Rabbi Yoḥanan was referring? It is as we learned in a mishna (Nidda 18a): If a woman miscarried and the afterbirth is in the house, the house is impure. The reason is not that the afterbirth itself has the status of an offspring, but that there is no afterbirth without an offspring within it, even if it is undetected. Rabbi Shimon says: The offspring disintegrated before it emerged with the afterbirth. Consequently, the house is not rendered impure, because the disintegrated fetus is nullified by the majority.
תְּנַן הָתָם: אֵין לִנְפָלִים פְּתִיחַת הַקֶּבֶר, עַד שֶׁיַּעֲגִילוּ רֹאשׁ כְּפִיקָּה. מַאי כְּפִיקָּה? אָמַר רַב הוּנָא: כְּפִיקָּה שֶׁל צֶמֶר. אֲמַר לֵיהּ חִיָּיא בַּר רַב לְרַב הוּנָא: רַבִּי, פָּרֵישׁ שֶׁל שְׁתִי אוֹ שֶׁל עֵרֶב?
§ The Gemara continues discussing the ritual impurity imparted by a fetus. We learned in a mishna elsewhere (Oholot 7:4): If a fetus dies in its mother’s womb, it imparts ritual impurity from when the womb opens. Yet deceased fetuses do not impart ritual impurity in this manner even during the opening of the womb, until the head of the fetus is round like the size of a skein [pika] of yarn. The Gemara asks: What is the meaning of: Like a skein? Rav Huna said: It means like a skein of woolen yarn. Ḥiyya bar Rav said to Rav Huna: My teacher, explain your statement: Were you referring to a skein of warp threads or a skein of the thicker woof threads?
אֲמַר לֵיהּ: תַּנְיָא: פִּיקָּה שֶׁל שְׁתִי, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: שֶׁל עֵרֶב. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר: מִשֶּׁיֵּרָאוּ טְפִיפִיּוֹת. מַאי טְפִיפִיּוֹת? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק: כָּךְ הָיוּ מְפָרְשִׁין בִּירוּשָׁלַיִם: כִּפְרֵידָה שֶׁכּוֹרַעַת לְהַטִּיל מֵימֶיהָ, וְנִרְאֵית פִּיקָּה מִתּוֹךְ פִּיקָּה.
Rav Huna said to him: It is taught in a baraita (Tosefta, Oholot 8:5): Deceased fetuses do not impart ritual impurity until the head of the fetus is the size of a skein of warp threads; this is the statement of Rabbi Meir. Rabbi Yehuda says: The head must be the size of a skein of woof threads. Rabbi Eliezer, son of Rabbi Tzadok, says: The fetus imparts ritual impurity from the time that tefifiyot are seen near the opening of the womb. The Gemara asks: What are tefifiyot? Rav Yehuda says that Shmuel says in the name of Rabbi Eliezer, son of Rabbi Tzadok: This is how they would explain it in Jerusalem: Tefifiyot are like the folds of skin that form when a mule bends down to urinate, and the area near the womb appears as a skein emerging from within a skein.
אָמַר רַב הוּנָא: שָׁמַעְתִּי שְׁתֵּי פִּיקוֹת, אַחַת שֶׁל שְׁתִי וְאַחַת שֶׁל עֵרֶב, וְאֵין לִי לְפָרֵשׁ. כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן: שָׁלֹשׁ פִּיקוֹת שָׁמַעְתִּי, אַחַת שֶׁל שְׁתִי וְאַחַת שֶׁל עֵרֶב וְאַחַת שֶׁל פִּיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, וְאֵין לִי לְפָרֵשׁ. כִּי אֲתָא רָבִין פֵּירְשַׁהּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: שֶׁל אִשָּׁה כְּשֶׁל שְׁתִי, שֶׁל בְּהֵמָה כְּשֶׁל עֵרֶב.
Rav Huna says: I heard two different halakhot with regard to skeins: One involves a skein of warp threads and the other one involves a skein of woof threads, and I do not have the knowledge to explain to which matter these halakhot refer. When Rav Dimi came to Babylonia from Eretz Yisrael, he said that Rabbi Yoḥanan said: With regard to skeins, I heard three different halakhot: One involves a skein of warp threads, and one a skein of woof threads, and one a large skein used by sack makers, and I do not have the knowledge to explain to which matter these halakhot refer. When Ravin came to Babylonia from Eretz Yisrael, he explained this in the name of Rabbi Yoḥanan: To impart ritual impurity, the head of a fetus in the womb of a woman must be the size of a skein of warp threads, and the head of an animal fetus must be the size of a skein of woof threads.
פִּיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, כְּדִתְנַן: גּוּשׁ הַבָּא מִבֵּית הַפְּרָס, מֵאֶרֶץ הָעַמִּים — שִׁיעוּרוֹ כְּפִיקָּה גְּדוֹלָה שֶׁל סַקָּאִין, שֶׁהוּא כְּחוֹתַם הַמַּרְצוּפִין, וְיֶשְׁנוֹ בְּצַד הָעֶלְיוֹן שֶׁל מְגוּפַת הֶחָבִית הַלַּחְמִית.
As for the halakha involving a large skein used by sack makers, it is as we learned in a baraita (Tosefta, Kelim Bava Metzia 7:1): For it to impart ritual impurity, a clod of earth that comes from an area in which uncertainty exists concerning the location of a grave or a corpse [beit haperas], or from the land of the gentile nations, must be of the measure of a large skein used by sack makers, the size of which is like the seal of large sacks [martzofin]. And an item of this size is also found on the top side of the seal of a Bethlehem jug.
אָמַר רֵישׁ לָקִישׁ מִשּׁוּם רַבִּי יְהוּדָה נְשִׂיאָה: הַלּוֹקֵחַ צִיר מֵעַם הָאָרֶץ — מַשִּׁיקוֹ בְּמַיִם, וְטָהוֹר.
§ Reish Lakish says in the name of Rabbi Yehuda Nesia: One who purchases fish brine from one who is unreliable with regard to ritual impurity [am ha’aretz], who must purify it due to the concern that it was rendered impure while in the seller’s possession, brings it into contact with the water of a ritual bath so that the water touches the brine, and it is thereby rendered pure.
מִמָּה נַפְשָׁךְ, אִי מַיָּא רוּבָּא נִינְהוּ — כֵּיוָן דְּעָבֵיד לְהוּ הַשָּׁקָה טָהֲרִי לְהוּ, וְאִי רוּבָּא צִיר נִינְהוּ — צִיר לָא בַּר קַבּוֹלֵי טוּמְאָה הוּא. מַאי אִיכָּא — מִשּׁוּם הָנָךְ מִיעוּטָא דְּמַיָּא, הָנָךְ בָּטְלוּ לְהוּ בְּרוּבָּא.
Reish Lakish explains: The brine is pure whichever way you look at it: If water is the majority of the brine mixture, once he brought the brine into contact with the ritual bath, the water in the brine mixture became pure and the impurity of the brine is nullified by the majority of pure water. And if the majority is the brine excreted by the fish itself it is also pure, as brine alone is not susceptible to ritual impurity. Consequently, what impurity is there? Any impurity is due only to that minority of water in the mixture, and that water is nullified by the majority of brine.
אָמַר רַבִּי יִרְמְיָה: לֹא שָׁנוּ אֶלָּא לִטְבּוֹל בָּהֶן פִּיתּוֹ, אֲבָל לִקְדֵירָה — לֹא, מָצָא מִין אֶת מִינוֹ וְנֵיעוֹר. יָתֵיב רַב דִּימִי וְקָאָמַר לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ אַבָּיֵי: וְכִי טוּמְאָה שֶׁבָּטְלָה חָזְרָה וְנֵיעוֹרָה? אֲמַר לֵיהּ: וְאַתְּ לָא תִּסְבְּרַהּ? וְהָתְנַן: סְאָה תְּרוּמָה טְמֵאָה שֶׁנָּפְלָה
Rabbi Yirmeya says: The Sages taught that one should use that method of purification only if he wishes to dip his bread in the brine. But for cooking in a pot with other water this method is not effective, as the liquid of the type that was nullified, i.e., the water in the brine, found its own type, the water in the pot, and is revived in its impure state, as the water which was previously only a minority of the mixture is now the majority. Rav Dimi was sitting and saying this halakha. Abaye said to Rav Dimi: But does nullified impurity return and revive in its impure state? Rav Dimi said to him: And you, do you not hold that this is the halakha? But didn’t we learn in a mishna (Teruma 5:2): With regard to a se’aof impure teruma that fell
לְמֵאָה חוּלִּין טְהוֹרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר: תֵּירוֹם וְתֵרָקֵב, שֶׁאֲנִי אוֹמֵר: הִיא סְאָה שֶׁנָּפְלָה הִיא סְאָה שֶׁעָלְתָה.
into one hundred se’a of pure, non-sacred produce, Rabbi Eliezer says: Let one se’a be lifted from the mixture and left to rot as impure teruma, as I say: The se’a that fell is the se’a that arose?
וַחֲכָמִים אוֹמְרִים: תַּעֲלֶה, וְתֵיאָכֵל נִיקּוּדִים, אוֹ קְלָיוֹת, אוֹ תִּילּוֹשׁ בְּמֵי פֵירוֹת, אוֹ תִּתְחַלֵּק לְעִיסּוֹת, וּבִלְבַד שֶׁלֹּא יְהֵא בְּמָקוֹם אֶחָד כְּבֵיצָה.
And the Rabbis say: Let the se’a of teruma arise and be nullified by the one hundred se’a of non-sacred produce, and then all one hundred and one se’a will be considered non-sacred. Nevertheless, the mixture may not be allowed to come in contact with water, so that it does not become susceptible to ritual impurity, and therefore it must be eaten dry or roasted. Or alternatively, it may be kneaded with fruit juice, which does not render a substance susceptible to impurity. Or alternatively, if one wants to knead it with water, it may divided into small batches, provided that there is not an egg-bulk of teruma in a single batch, as an egg-bulk is the minimum volume needed for food to be susceptible to contracting impurity.
וְתָנֵי עֲלַהּ: אוֹתָן חוּלִּין
And it is taught in that regard: Concerning those one hundred se’a of non-sacred produce,
Follow
