Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Want to dedicate learning? Get started here:
Today’s daily daf tools:
Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Bava Batra 102
מָצָא שְׁלֹשָׁה – אִם יֵשׁ בֵּינֵיהֶן מֵאַרְבַּע עַד שְׁמוֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת, וּבוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה – בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר. שֶׁאִילּוּ מִתְּחִלָּה מְצָאוֹ – נוֹטְלוֹ וְאֶת תְּפוּסָתוֹ.
If he found three corpses lying parallel to each other, then if there is between them, i.e., the outer two corpses, a distance of four to eight cubits, then this is presumed to be a graveyard and the corpses may not be removed, and he must examine from that spot outward twenty cubits to discover whether there are other corpses buried there. If he finds even one corpse up to the distance of twenty cubits, he must continue to examine from the place he finds that corpse outward another twenty cubits. He continues to search for additional corpses, even if only one corpse was found within the twenty cubits, as there is a basis for anticipating the matter; it is probable that he has stumbled upon an ancient cemetery. He is not permitted to relocate the corpses, despite that fact that if he had found the single corpse by itself at first, without being aware of the gravesite, he would have been permitted to remove it and its surrounding earth.
אָמַר מָר: מֵאַרְבַּע וְעַד שְׁמוֹנֶה. מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: אַרְבַּע אַמּוֹת עַל שֵׁשׁ! אִי רַבִּי שִׁמְעוֹן – הָא אָמַר: שֵׁשׁ עַל שְׁמוֹנֶה!
The Gemara analyzes that mishna. The Master said: If there is between them a distance of four to eight cubits, then it is presumed to be a graveyard. The reason is that corpses buried in this manner are indicative of the standard layout of a burial chamber. The fact that this is said only when the distance between the corpses is between four and eight cubits assumes that the size of a burial chamber is four cubits by eight cubits. Based on this, the Gemara asks: Whose opinion is this? If it is the opinion of the Rabbis in the mishna above (100b), didn’t they say that the size of a burial chamber is four cubits by six cubits? If it is the opinion of Rabbi Shimon, didn’t he say that a burial cave is six cubits by eight cubits?
לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהַאי תַּנָּא הוּא – דְּתַנְיָא: מְצָאָן רְצוּפִין, וְאֵין בֵּינֵיהֶן מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה – יֵשׁ לָהֶן תְּפוּסָה, וְאֵין לָהֶן שְׁכוּנַת קְבָרוֹת. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: רוֹאִין אֶת הָאֶמְצָעִיִּים כְּאִילּוּ אֵינָן, וְהַשְּׁאָר מִצְטָרְפִין מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה.
The Gemara answers: Actually this mishna is in accordance with the opinion of Rabbi Shimon, and it is in accordance with another version of Rabbi Shimon’s opinion, which is cited by this tanna, as it is taught in a baraita: If one found three corpses lying in close succession, and there is not a distance of four cubits to eight cubits between them, i.e., they are lying closer together, they have the halakha of the requirement to move their surrounding earth in which they are buried. But they are not considered to be part of a graveyard, since permanent graves are not placed so closely together. Perforce, their corpses were originally buried there on a temporary basis, but then they were never reinterred. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: The corpses in the middle are viewed as if they are not there, i.e., as if they were buried there incidentally, and the other corpses thereby combine to form a graveyard in which corpses are found with a distance of four cubits to eight cubits between them.
בְּמַאי אוֹקֵימְתָּא – כְּרַבִּי שִׁמְעוֹן? אֵימָא סֵיפָא: בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מַנִּי? אִי רַבִּי שִׁמְעוֹן, עֶשְׂרִים וְתַרְתֵּין הָוְיָין! אִי רַבָּנַן, תַּמְנֵי סְרֵי הָוְיָין!
The Gemara asks: In accordance with which opinion did you interpret the mishna? If it is in accordance with the opinion of Rabbi Shimon, then say the latter clause of that mishna: If he finds an area of graves, he must examine from there outward twenty cubits to discover whether there are other corpses buried there. Since the burial formation is indicative of burial within a burial chamber of a catacomb, he should continue to investigate the whole area that would be occupied by a catacomb. The Gemara asks: Whose opinion is this? If it is the opinion of Rabbi Shimon, the distance one should be required to examine would be twenty-two cubits, which is the total length of a catacomb, i.e., two chambers of eight cubits with a courtyard of six cubits between them. If it is the opinion of the Rabbis, the distance one should be required to examine would be eighteen cubits, as each catacomb consists of two chambers of six cubits long with a chamber of six cubits between them.
לְעוֹלָם רַבָּנַן הִיא, וּכְגוֹן דִּבְדַק בַּאֲלַכְסוֹנָא.
The Gemara answers: Actually, the mishna is in accordance with the opinion of the Rabbis, and it is necessary to examine twenty cubits in a case where he examined along the diagonal of the catacomb, which is longer than its length.
וּמִדְּהָא בַּאֲלַכְסוֹנָא – הָא נָמֵי בַּאֲלַכְסוֹנָא; עֶשְׂרִים וְתַרְתֵּי הָוְיָין! חֲדָא בַּאֲלַכְסוֹנָא אָמְרִינַן, תְּרֵי בַּאֲלַכְסוֹן לָא אָמְרִינַן.
The Gemara asks: But since he examined this chamber along the diagonal, this second chamber on the other side of the courtyard should also be examined along the diagonal. If so, that would be twenty-two cubits. The Gemara answers: We say he should examine one chamber along the diagonal, but we do not say he should examine two chambers along the diagonal.
רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי אָמַר: לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהָכָא בְּמַאי עָסְקִינַן – בְּנִיפְלֵי.
Rav Sheisha, son of Rav Idi, said: Actually, the mishna is in accordance with the opinion of Rabbi Shimon, and here we are dealing with a case where the corpses found were of non-viable newborns buried in a smaller chamber only six cubits long. Adding a courtyard of six cubits and another regular-sized chamber of eight cubits yields a total length of the catacomb of twenty cubits.
וּמִדְּהָא בְּנִיפְלֵי – הָא נָמֵי בְּנִיפְלֵי; תַּמְנֵי סְרֵי הָוְיָין! חֲדָא בְּנִיפְלֵי אָמְרִינַן, תַּרְתֵּי בְּנִיפְלֵי לָא אָמְרִינַן.
The Gemara asks: But since this is dealing with a chamber that was created for burying non-viable newborns, there too, with regard to that chamber, on the other side of the courtyard, we are dealing with a chamber created for non-viable newborns as well. Therefore, the total length of the catacomb would be eighteen cubits. The Gemara answers: We say that perhaps one of the chambers is for non-viable newborns, but we do not say that two chambers might have been constructed for non-viable newborns.
וְרָמֵי דְּרַבָּנַן אַדְּרַבָּנַן, וְרָמֵי דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן –
§ Above, the Gemara cited a baraita that relates a dispute between Rabbi Shimon and the Rabbis with regard to three corpses buried close together. The Rabbis hold that this is not considered a graveyard, whereas Rabbi Shimon maintains that it can be. And the Gemara raises a contradiction from another ruling of the Rabbis against this ruling of the Rabbis, and it also raises a contradiction from another ruling of Rabbi Shimon against this ruling of Rabbi Shimon.
דְּתַנְיָא: כֶּרֶם הַנָּטוּעַ עַל פָּחוֹת מֵאַרְבַּע אַמּוֹת – רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ כֶּרֶם. וַחֲכָמִים אוֹמְרִים: הֲרֵי זֶה כֶּרֶם, וְרוֹאִין אֶת הָאֶמְצָעִיִּם כְּאִילּוּ אֵינָן.
As it is taught in a mishna (Kilayim 5:2): With regard to a vineyard that is planted on an area where there is less than four cubits of open space between the vines, Rabbi Shimon says: It is not considered to be a vineyard with regard to the prohibition of diverse kinds and other halakhot, as it is overcrowded. And the Rabbis say: This is considered to be a vineyard, and the reason for this is that the middle vines are viewed as if they are not there, and the outer vines meet the requirements for a vineyard. Therefore, it is prohibited to plant other crops anywhere in that area.
קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן, וְקַשְׁיָא דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן!
The ruling of the Rabbis in this mishna is difficult, as it is contradicted by the ruling of the Rabbis in the baraita, as there the Rabbis did not say: The middle ones are viewed as if they are not there. And the ruling of Rabbi Shimon in this mishna is difficult, as it is contradicted by the ruling of Rabbi Shimon in the baraita, as there he did say: The corpses in the middle are viewed as if they are not there.
דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן לָא קַשְׁיָא – הָתָם, לָא נָטְעִי אִינָשֵׁי אַדַּעְתָּא לְמִיעְקַר; הָכָא, זִימְנִין דְּמִיתְרְמֵא לֵיהּ בֵּין הַשְּׁמָשׁוֹת, וּמִיקְּרֵי וּמַנְּחִי לֵיהּ.
The Gemara answers: The fact that one ruling of Rabbi Shimon is contradicted by the other ruling of Rabbi Shimon is not difficult. There, with regard to vineyards, Rabbi Shimon holds that middle vines cannot be disregarded, as people do not plant vines with the intention of uprooting them. But here, with regard to burial, sometimes it happens that one has to bury a corpse at twilight just before the onset of Shabbat, and indiscriminately inters the body between other corpses with the intention of reburying it at a later date.
דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא – הָכָא, כֵּיוָן דְּמִינַּוַּל – לָא מִקְּרֵי קֶבֶר; הָתָם, מֵימָר אָמַר: הֵי מִינַּיְיהוּ דְּשַׁפִּיר – שַׁפִּיר, וּדְלָא שַׁפִּיר – לֶיהֱוֵי לְצִיבֵי.
Similarly, the fact that one ruling of the Rabbis is contradicted by the other ruling of the Rabbis is not difficult. Here, with regard to burial, since it is a disgrace to bury bodies so close together, it is not called an area of graves. But there, with regard to vineyards, the owner of the vineyard says to himself: Whichever of the vines will flourish, will flourish and I will leave them, and whichever ones do not flourish, I will uproot them and they will be for firewood.
הֲדַרַן עֲלָךְ הַמּוֹכֵר פֵּירוֹת
הָאוֹמֵר לַחֲבֵירוֹ: ״בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ״ – הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים – אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן – נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ: ״כְּבֵית כּוֹר עָפָר״ – אֲפִילּוּ הָיוּ שָׁם נְקָעִים עֲמוּקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ.
MISHNA: If one says to another: I am selling you a plot of earth of the size required for sowing one kor of seed [beit kor], and there on that plot there were crevices [neka’im] ten handbreadths deep or rocks ten handbreadths high, they are not measured together with the rest of the field. Rather, the buyer must be provided with land measuring a beit kor exclusive of those crevices or rocks. If the crevices or rocks measured less than ten handbreadths, they are measured together with the rest of the field. But if the seller said to the buyer: I am selling you a plot of earth that is about the size of a beit kor, then even if there on that plot there were crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured together with the rest of the field.
גְּמָ׳ תְּנַן הָתָם: הַמַּקְדִּישׁ שָׂדֵהוּ בִּשְׁעַת הַיּוֹבֵל, נוֹתֵן לוֹ לְבֵית זֶרַע חוֹמֶר שְׂעוֹרִים – חֲמִשִּׁים שֶׁקֶל כָּסֶף. הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים –
GEMARA: We learned in a mishna elsewhere (Arakhin 25a): With regard to one who consecrates his ancestral field during the time that the halakhot of the Jubilee Year are practiced, if he wishes to redeem the field he must give the Temple treasurer fifty silver shekels for every place that is fit for sowing a ḥomer of barley seed, which is the biblical equivalent of a kor, for all the years of the Jubilee cycle, as this is the sum fixed by the Torah for this purpose (see Leviticus 27:16). But if there were crevices ten handbreadths deep there, in the field, or rocks ten handbreadths high,
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
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 have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Pittsburgh, United States
Oceanside NY, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
New Jersey, United States
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Pittsburgh, United States
Blacksburg, United States
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.
Ashdod, Israel
See video
Raanana, Israel
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, Israel
Philadelphia, United States
Bava Batra 102
מָצָא שְׁלֹשָׁה – אִם יֵשׁ בֵּינֵיהֶן מֵאַרְבַּע עַד שְׁמוֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת, וּבוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה – בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר. שֶׁאִילּוּ מִתְּחִלָּה מְצָאוֹ – נוֹטְלוֹ וְאֶת תְּפוּסָתוֹ.
If he found three corpses lying parallel to each other, then if there is between them, i.e., the outer two corpses, a distance of four to eight cubits, then this is presumed to be a graveyard and the corpses may not be removed, and he must examine from that spot outward twenty cubits to discover whether there are other corpses buried there. If he finds even one corpse up to the distance of twenty cubits, he must continue to examine from the place he finds that corpse outward another twenty cubits. He continues to search for additional corpses, even if only one corpse was found within the twenty cubits, as there is a basis for anticipating the matter; it is probable that he has stumbled upon an ancient cemetery. He is not permitted to relocate the corpses, despite that fact that if he had found the single corpse by itself at first, without being aware of the gravesite, he would have been permitted to remove it and its surrounding earth.
אָמַר מָר: מֵאַרְבַּע וְעַד שְׁמוֹנֶה. מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: אַרְבַּע אַמּוֹת עַל שֵׁשׁ! אִי רַבִּי שִׁמְעוֹן – הָא אָמַר: שֵׁשׁ עַל שְׁמוֹנֶה!
The Gemara analyzes that mishna. The Master said: If there is between them a distance of four to eight cubits, then it is presumed to be a graveyard. The reason is that corpses buried in this manner are indicative of the standard layout of a burial chamber. The fact that this is said only when the distance between the corpses is between four and eight cubits assumes that the size of a burial chamber is four cubits by eight cubits. Based on this, the Gemara asks: Whose opinion is this? If it is the opinion of the Rabbis in the mishna above (100b), didn’t they say that the size of a burial chamber is four cubits by six cubits? If it is the opinion of Rabbi Shimon, didn’t he say that a burial cave is six cubits by eight cubits?
לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהַאי תַּנָּא הוּא – דְּתַנְיָא: מְצָאָן רְצוּפִין, וְאֵין בֵּינֵיהֶן מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה – יֵשׁ לָהֶן תְּפוּסָה, וְאֵין לָהֶן שְׁכוּנַת קְבָרוֹת. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: רוֹאִין אֶת הָאֶמְצָעִיִּים כְּאִילּוּ אֵינָן, וְהַשְּׁאָר מִצְטָרְפִין מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה.
The Gemara answers: Actually this mishna is in accordance with the opinion of Rabbi Shimon, and it is in accordance with another version of Rabbi Shimon’s opinion, which is cited by this tanna, as it is taught in a baraita: If one found three corpses lying in close succession, and there is not a distance of four cubits to eight cubits between them, i.e., they are lying closer together, they have the halakha of the requirement to move their surrounding earth in which they are buried. But they are not considered to be part of a graveyard, since permanent graves are not placed so closely together. Perforce, their corpses were originally buried there on a temporary basis, but then they were never reinterred. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: The corpses in the middle are viewed as if they are not there, i.e., as if they were buried there incidentally, and the other corpses thereby combine to form a graveyard in which corpses are found with a distance of four cubits to eight cubits between them.
בְּמַאי אוֹקֵימְתָּא – כְּרַבִּי שִׁמְעוֹן? אֵימָא סֵיפָא: בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מַנִּי? אִי רַבִּי שִׁמְעוֹן, עֶשְׂרִים וְתַרְתֵּין הָוְיָין! אִי רַבָּנַן, תַּמְנֵי סְרֵי הָוְיָין!
The Gemara asks: In accordance with which opinion did you interpret the mishna? If it is in accordance with the opinion of Rabbi Shimon, then say the latter clause of that mishna: If he finds an area of graves, he must examine from there outward twenty cubits to discover whether there are other corpses buried there. Since the burial formation is indicative of burial within a burial chamber of a catacomb, he should continue to investigate the whole area that would be occupied by a catacomb. The Gemara asks: Whose opinion is this? If it is the opinion of Rabbi Shimon, the distance one should be required to examine would be twenty-two cubits, which is the total length of a catacomb, i.e., two chambers of eight cubits with a courtyard of six cubits between them. If it is the opinion of the Rabbis, the distance one should be required to examine would be eighteen cubits, as each catacomb consists of two chambers of six cubits long with a chamber of six cubits between them.
לְעוֹלָם רַבָּנַן הִיא, וּכְגוֹן דִּבְדַק בַּאֲלַכְסוֹנָא.
The Gemara answers: Actually, the mishna is in accordance with the opinion of the Rabbis, and it is necessary to examine twenty cubits in a case where he examined along the diagonal of the catacomb, which is longer than its length.
וּמִדְּהָא בַּאֲלַכְסוֹנָא – הָא נָמֵי בַּאֲלַכְסוֹנָא; עֶשְׂרִים וְתַרְתֵּי הָוְיָין! חֲדָא בַּאֲלַכְסוֹנָא אָמְרִינַן, תְּרֵי בַּאֲלַכְסוֹן לָא אָמְרִינַן.
The Gemara asks: But since he examined this chamber along the diagonal, this second chamber on the other side of the courtyard should also be examined along the diagonal. If so, that would be twenty-two cubits. The Gemara answers: We say he should examine one chamber along the diagonal, but we do not say he should examine two chambers along the diagonal.
רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי אָמַר: לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהָכָא בְּמַאי עָסְקִינַן – בְּנִיפְלֵי.
Rav Sheisha, son of Rav Idi, said: Actually, the mishna is in accordance with the opinion of Rabbi Shimon, and here we are dealing with a case where the corpses found were of non-viable newborns buried in a smaller chamber only six cubits long. Adding a courtyard of six cubits and another regular-sized chamber of eight cubits yields a total length of the catacomb of twenty cubits.
וּמִדְּהָא בְּנִיפְלֵי – הָא נָמֵי בְּנִיפְלֵי; תַּמְנֵי סְרֵי הָוְיָין! חֲדָא בְּנִיפְלֵי אָמְרִינַן, תַּרְתֵּי בְּנִיפְלֵי לָא אָמְרִינַן.
The Gemara asks: But since this is dealing with a chamber that was created for burying non-viable newborns, there too, with regard to that chamber, on the other side of the courtyard, we are dealing with a chamber created for non-viable newborns as well. Therefore, the total length of the catacomb would be eighteen cubits. The Gemara answers: We say that perhaps one of the chambers is for non-viable newborns, but we do not say that two chambers might have been constructed for non-viable newborns.
וְרָמֵי דְּרַבָּנַן אַדְּרַבָּנַן, וְרָמֵי דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן –
§ Above, the Gemara cited a baraita that relates a dispute between Rabbi Shimon and the Rabbis with regard to three corpses buried close together. The Rabbis hold that this is not considered a graveyard, whereas Rabbi Shimon maintains that it can be. And the Gemara raises a contradiction from another ruling of the Rabbis against this ruling of the Rabbis, and it also raises a contradiction from another ruling of Rabbi Shimon against this ruling of Rabbi Shimon.
דְּתַנְיָא: כֶּרֶם הַנָּטוּעַ עַל פָּחוֹת מֵאַרְבַּע אַמּוֹת – רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ כֶּרֶם. וַחֲכָמִים אוֹמְרִים: הֲרֵי זֶה כֶּרֶם, וְרוֹאִין אֶת הָאֶמְצָעִיִּם כְּאִילּוּ אֵינָן.
As it is taught in a mishna (Kilayim 5:2): With regard to a vineyard that is planted on an area where there is less than four cubits of open space between the vines, Rabbi Shimon says: It is not considered to be a vineyard with regard to the prohibition of diverse kinds and other halakhot, as it is overcrowded. And the Rabbis say: This is considered to be a vineyard, and the reason for this is that the middle vines are viewed as if they are not there, and the outer vines meet the requirements for a vineyard. Therefore, it is prohibited to plant other crops anywhere in that area.
קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן, וְקַשְׁיָא דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן!
The ruling of the Rabbis in this mishna is difficult, as it is contradicted by the ruling of the Rabbis in the baraita, as there the Rabbis did not say: The middle ones are viewed as if they are not there. And the ruling of Rabbi Shimon in this mishna is difficult, as it is contradicted by the ruling of Rabbi Shimon in the baraita, as there he did say: The corpses in the middle are viewed as if they are not there.
דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן לָא קַשְׁיָא – הָתָם, לָא נָטְעִי אִינָשֵׁי אַדַּעְתָּא לְמִיעְקַר; הָכָא, זִימְנִין דְּמִיתְרְמֵא לֵיהּ בֵּין הַשְּׁמָשׁוֹת, וּמִיקְּרֵי וּמַנְּחִי לֵיהּ.
The Gemara answers: The fact that one ruling of Rabbi Shimon is contradicted by the other ruling of Rabbi Shimon is not difficult. There, with regard to vineyards, Rabbi Shimon holds that middle vines cannot be disregarded, as people do not plant vines with the intention of uprooting them. But here, with regard to burial, sometimes it happens that one has to bury a corpse at twilight just before the onset of Shabbat, and indiscriminately inters the body between other corpses with the intention of reburying it at a later date.
דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא – הָכָא, כֵּיוָן דְּמִינַּוַּל – לָא מִקְּרֵי קֶבֶר; הָתָם, מֵימָר אָמַר: הֵי מִינַּיְיהוּ דְּשַׁפִּיר – שַׁפִּיר, וּדְלָא שַׁפִּיר – לֶיהֱוֵי לְצִיבֵי.
Similarly, the fact that one ruling of the Rabbis is contradicted by the other ruling of the Rabbis is not difficult. Here, with regard to burial, since it is a disgrace to bury bodies so close together, it is not called an area of graves. But there, with regard to vineyards, the owner of the vineyard says to himself: Whichever of the vines will flourish, will flourish and I will leave them, and whichever ones do not flourish, I will uproot them and they will be for firewood.
הֲדַרַן עֲלָךְ הַמּוֹכֵר פֵּירוֹת
הָאוֹמֵר לַחֲבֵירוֹ: ״בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ״ – הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים – אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן – נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ: ״כְּבֵית כּוֹר עָפָר״ – אֲפִילּוּ הָיוּ שָׁם נְקָעִים עֲמוּקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ.
MISHNA: If one says to another: I am selling you a plot of earth of the size required for sowing one kor of seed [beit kor], and there on that plot there were crevices [neka’im] ten handbreadths deep or rocks ten handbreadths high, they are not measured together with the rest of the field. Rather, the buyer must be provided with land measuring a beit kor exclusive of those crevices or rocks. If the crevices or rocks measured less than ten handbreadths, they are measured together with the rest of the field. But if the seller said to the buyer: I am selling you a plot of earth that is about the size of a beit kor, then even if there on that plot there were crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured together with the rest of the field.
גְּמָ׳ תְּנַן הָתָם: הַמַּקְדִּישׁ שָׂדֵהוּ בִּשְׁעַת הַיּוֹבֵל, נוֹתֵן לוֹ לְבֵית זֶרַע חוֹמֶר שְׂעוֹרִים – חֲמִשִּׁים שֶׁקֶל כָּסֶף. הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים –
GEMARA: We learned in a mishna elsewhere (Arakhin 25a): With regard to one who consecrates his ancestral field during the time that the halakhot of the Jubilee Year are practiced, if he wishes to redeem the field he must give the Temple treasurer fifty silver shekels for every place that is fit for sowing a ḥomer of barley seed, which is the biblical equivalent of a kor, for all the years of the Jubilee cycle, as this is the sum fixed by the Torah for this purpose (see Leviticus 27:16). But if there were crevices ten handbreadths deep there, in the field, or rocks ten handbreadths high,
