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Today's Daf Yomi

May 8, 2019 | 讙壮 讘讗讬讬专 转砖注状讟

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Bekhorot 22

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?


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讻讚讬 诇驻专住诪讛 砖谞驻讟专讛 诪谉 讛讘讻讜专讛

The Gemara answers: It must be buried in order to publicize that the animal is exempt from having its future offspring counted a firstborn.

诇诪讬诪专讗 讚讜诇讚 诪注诇讬讗 讛讜讗 讜讗诪讗讬 讗讬谉 诪讟诪讗 诇讗 讘诪讙注 讜诇讗 讘诪砖讗 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 讘讬讟讜诇 讘专讜讘 谞讙注讜 讘讛

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鈥檛 it impart ritual impurity, neither through physical contact nor through carrying? Rabbi Yo岣nan 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.

讜讗讝讚讗 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 专讘讬 讬讜讞谞谉 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜专讘讬 砖诪注讜谉 讗诪专讜 讚讘专 讗讞讚 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讗 讚讗诪专谉

The Gemara comments: And Rabbi Yo岣nan follows his line of reasoning in this regard, as Rabbi Yo岣nan 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.

专讘讬 砖诪注讜谉 诪讗讬 讛讬讗 讚转谞谉 讛砖诇讬讗 讘讘讬转 讛讘讬转 讟诪讗 诇讗 砖讛砖诇讬讗 讜诇讚 讗诇讗 砖讗讬谉 砖诇讬讗 讘诇讗 讜诇讚 专讘讬 砖诪注讜谉 讗讜诪专 讜诇讚 谞讬诪讜拽 注讚 砖诇讗 讬爪讗

And what is the statement of Rabbi Shimon to which Rabbi Yo岣nan 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.

转谞谉 讛转诐 讗讬谉 诇谞驻诇讬诐 驻转讬讞转 讛拽讘专 注讚 砖讬注讙讬诇讜 专讗砖 讻驻讬拽讛 诪讗讬 讻驻讬拽讛 讗诪专 专讘 讛讜谞讗 讻驻讬拽讛 砖诇 爪诪专 讗诪专 诇讬讛 讞讬讬讗 讘专 专讘 诇专讘 讛讜谞讗 专讘讬 驻专讬砖 砖诇 砖转讬 讗讜 砖诇 注专讘

搂 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鈥檚 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. 岣yya 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?

讗诪专 诇讬讛 转谞讬讗 驻讬拽讛 砖诇 砖转讬 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 砖诇 注专讘 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讗讜诪专 诪砖讬专讗讜 讟驻讬驻讬讜转 诪讗讬 讟驻讬驻讬讜转 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪砖讜诐 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讜 诪驻专砖讬谉 讘讬专讜砖诇讬诐 讻驻专讬讚讛 砖讻讜专注转 诇讛讟讬诇 诪讬诪讬讛 讜谞专讗讬转 驻讬拽讛 诪转讜讱 驻讬拽讛

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.

讗诪专 专讘 讛讜谞讗 砖诪注转讬 砖转讬 驻讬拽讜转 讗讞转 砖诇 砖转讬 讜讗讞转 砖诇 注专讘 讜讗讬谉 诇讬 诇驻专砖 讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 砖诇砖 驻讬拽讜转 砖诪注转讬 讗讞转 砖诇 砖转讬 讜讗讞转 砖诇 注专讘 讜讗讞转 砖诇 驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 讜讗讬谉 诇讬 诇驻专砖 讻讬 讗转讗 专讘讬谉 驻讬专砖讛 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 砖诇 讗砖讛 讻砖诇 砖转讬 砖诇 讘讛诪讛 讻砖诇 注专讘

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 Yo岣nan 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 Yo岣nan: 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.

驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 讻讚转谞谉 讙讜砖 讛讘讗 诪讘讬转 讛驻专住 诪讗专抓 讛注诪讬诐 砖讬注讜专讜 讻驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 砖讛讜讗 讻讞讜转诐 讛诪专爪讜驻讬谉 讜讬砖谞讜 讘爪讚 讛注诇讬讜谉 砖诇 诪讙讜驻转 讛讞讘讬转 讛诇讞诪讬转

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.

讗诪专 专讬砖 诇拽讬砖 诪砖讜诐 专讘讬 讬讛讜讚讛 谞砖讬讗讛 讛诇讜拽讞 爪讬专 诪注诐 讛讗专抓 诪砖讬拽讜 讘诪讬诐 讜讟讛讜专

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鈥檃retz], who must purify it due to the concern that it was rendered impure while in the seller鈥檚 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.

诪诪讛 谞驻砖讱 讗讬 诪讬讗 专讜讘讗 谞讬谞讛讜 讻讬讜谉 讚注讘讬讚 诇讛讜 讛砖拽讛 讟讛专讬 诇讛讜 讜讗讬 专讜讘讗 爪讬专 谞讬谞讛讜 爪讬专 诇讗 讘专 拽讘讜诇讬 讟讜诪讗讛 讛讜讗 诪讗讬 讗讬讻讗 诪砖讜诐 讛谞讱 诪讬注讜讟讗 讚诪讬讗 讛谞讱 讘讟诇讜 诇讛讜 讘专讜讘讗

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.

讗诪专 专讘讬 讬专诪讬讛 诇讗 砖谞讜 讗诇讗 诇讟讘讜诇 讘讛谉 驻讬转讜 讗讘诇 诇拽讚讬专讛 诇讗 诪爪讗 诪讬谉 讗转 诪讬谞讜 讜谞讬注讜专 讬转讬讘 专讘 讚讬诪讬 讜拽讗诪专 诇讛讗 砖诪注转讗 讗诪专 诇讬讛 讗讘讬讬 讜讻讬 讟讜诪讗讛 砖讘讟诇讛 讞讝专讛 讜谞讬注讜专讛 讗诪专 诇讬讛 讜讗转 诇讗 转住讘专讗 讜讛转谞谉 住讗讛 转专讜诪讛 讟诪讗讛 砖谞驻诇讛

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鈥檛 we learn in a mishna (Teruma 5:2): With regard to a se鈥檃of impure teruma that fell

诇诪讗讛 讞讜诇讬谉 讟讛讜专讬谉 专讘讬 讗诇讬注讝专 讗讜诪专 转讬专讜诐 讜转专拽讘 砖讗谞讬 讗讜诪专 讛讬讗 住讗讛 砖谞驻诇讛 讛讬讗 住讗讛 砖注诇转讛

into one hundred se鈥檃 of pure, non-sacred produce, Rabbi Eliezer says: Let one se鈥檃 be lifted from the mixture and left to rot as impure teruma, as I say: The se鈥檃 that fell is the se鈥檃 that arose?

讜讞讻诪讬诐 讗讜诪专讬诐 转注诇讛 讜转讬讗讻诇 谞讬拽讜讚讬诐 讗讜 拽诇讬讜转 讗讜 转讬诇讜砖 讘诪讬 驻讬专讜转 讗讜 转转讞诇拽 诇注讬住讜转 讜讘诇讘讚 砖诇讗 讬讛讗 讘诪拽讜诐 讗讞讚 讻讘讬爪讛

And the Rabbis say: Let the se鈥檃 of teruma arise and be nullified by the one hundred se鈥檃 of non-sacred produce, and then all one hundred and one se鈥檃 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.

讜转谞讬 注诇讛 讗讜转谉 讞讜诇讬谉

And it is taught in that regard: Concerning those one hundred se鈥檃 of non-sacred produce,

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Bekhorot 22

The William Davidson Talmud | Powered by Sefaria

Bekhorot 22

讻讚讬 诇驻专住诪讛 砖谞驻讟专讛 诪谉 讛讘讻讜专讛

The Gemara answers: It must be buried in order to publicize that the animal is exempt from having its future offspring counted a firstborn.

诇诪讬诪专讗 讚讜诇讚 诪注诇讬讗 讛讜讗 讜讗诪讗讬 讗讬谉 诪讟诪讗 诇讗 讘诪讙注 讜诇讗 讘诪砖讗 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 讘讬讟讜诇 讘专讜讘 谞讙注讜 讘讛

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鈥檛 it impart ritual impurity, neither through physical contact nor through carrying? Rabbi Yo岣nan 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.

讜讗讝讚讗 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 专讘讬 讬讜讞谞谉 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜专讘讬 砖诪注讜谉 讗诪专讜 讚讘专 讗讞讚 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讗 讚讗诪专谉

The Gemara comments: And Rabbi Yo岣nan follows his line of reasoning in this regard, as Rabbi Yo岣nan 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.

专讘讬 砖诪注讜谉 诪讗讬 讛讬讗 讚转谞谉 讛砖诇讬讗 讘讘讬转 讛讘讬转 讟诪讗 诇讗 砖讛砖诇讬讗 讜诇讚 讗诇讗 砖讗讬谉 砖诇讬讗 讘诇讗 讜诇讚 专讘讬 砖诪注讜谉 讗讜诪专 讜诇讚 谞讬诪讜拽 注讚 砖诇讗 讬爪讗

And what is the statement of Rabbi Shimon to which Rabbi Yo岣nan 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.

转谞谉 讛转诐 讗讬谉 诇谞驻诇讬诐 驻转讬讞转 讛拽讘专 注讚 砖讬注讙讬诇讜 专讗砖 讻驻讬拽讛 诪讗讬 讻驻讬拽讛 讗诪专 专讘 讛讜谞讗 讻驻讬拽讛 砖诇 爪诪专 讗诪专 诇讬讛 讞讬讬讗 讘专 专讘 诇专讘 讛讜谞讗 专讘讬 驻专讬砖 砖诇 砖转讬 讗讜 砖诇 注专讘

搂 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鈥檚 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. 岣yya 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?

讗诪专 诇讬讛 转谞讬讗 驻讬拽讛 砖诇 砖转讬 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 砖诇 注专讘 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讗讜诪专 诪砖讬专讗讜 讟驻讬驻讬讜转 诪讗讬 讟驻讬驻讬讜转 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪砖讜诐 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讜 诪驻专砖讬谉 讘讬专讜砖诇讬诐 讻驻专讬讚讛 砖讻讜专注转 诇讛讟讬诇 诪讬诪讬讛 讜谞专讗讬转 驻讬拽讛 诪转讜讱 驻讬拽讛

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.

讗诪专 专讘 讛讜谞讗 砖诪注转讬 砖转讬 驻讬拽讜转 讗讞转 砖诇 砖转讬 讜讗讞转 砖诇 注专讘 讜讗讬谉 诇讬 诇驻专砖 讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 砖诇砖 驻讬拽讜转 砖诪注转讬 讗讞转 砖诇 砖转讬 讜讗讞转 砖诇 注专讘 讜讗讞转 砖诇 驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 讜讗讬谉 诇讬 诇驻专砖 讻讬 讗转讗 专讘讬谉 驻讬专砖讛 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 砖诇 讗砖讛 讻砖诇 砖转讬 砖诇 讘讛诪讛 讻砖诇 注专讘

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 Yo岣nan 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 Yo岣nan: 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.

驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 讻讚转谞谉 讙讜砖 讛讘讗 诪讘讬转 讛驻专住 诪讗专抓 讛注诪讬诐 砖讬注讜专讜 讻驻讬拽讛 讙讚讜诇讛 砖诇 住拽讗讬谉 砖讛讜讗 讻讞讜转诐 讛诪专爪讜驻讬谉 讜讬砖谞讜 讘爪讚 讛注诇讬讜谉 砖诇 诪讙讜驻转 讛讞讘讬转 讛诇讞诪讬转

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.

讗诪专 专讬砖 诇拽讬砖 诪砖讜诐 专讘讬 讬讛讜讚讛 谞砖讬讗讛 讛诇讜拽讞 爪讬专 诪注诐 讛讗专抓 诪砖讬拽讜 讘诪讬诐 讜讟讛讜专

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鈥檃retz], who must purify it due to the concern that it was rendered impure while in the seller鈥檚 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.

诪诪讛 谞驻砖讱 讗讬 诪讬讗 专讜讘讗 谞讬谞讛讜 讻讬讜谉 讚注讘讬讚 诇讛讜 讛砖拽讛 讟讛专讬 诇讛讜 讜讗讬 专讜讘讗 爪讬专 谞讬谞讛讜 爪讬专 诇讗 讘专 拽讘讜诇讬 讟讜诪讗讛 讛讜讗 诪讗讬 讗讬讻讗 诪砖讜诐 讛谞讱 诪讬注讜讟讗 讚诪讬讗 讛谞讱 讘讟诇讜 诇讛讜 讘专讜讘讗

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.

讗诪专 专讘讬 讬专诪讬讛 诇讗 砖谞讜 讗诇讗 诇讟讘讜诇 讘讛谉 驻讬转讜 讗讘诇 诇拽讚讬专讛 诇讗 诪爪讗 诪讬谉 讗转 诪讬谞讜 讜谞讬注讜专 讬转讬讘 专讘 讚讬诪讬 讜拽讗诪专 诇讛讗 砖诪注转讗 讗诪专 诇讬讛 讗讘讬讬 讜讻讬 讟讜诪讗讛 砖讘讟诇讛 讞讝专讛 讜谞讬注讜专讛 讗诪专 诇讬讛 讜讗转 诇讗 转住讘专讗 讜讛转谞谉 住讗讛 转专讜诪讛 讟诪讗讛 砖谞驻诇讛

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鈥檛 we learn in a mishna (Teruma 5:2): With regard to a se鈥檃of impure teruma that fell

诇诪讗讛 讞讜诇讬谉 讟讛讜专讬谉 专讘讬 讗诇讬注讝专 讗讜诪专 转讬专讜诐 讜转专拽讘 砖讗谞讬 讗讜诪专 讛讬讗 住讗讛 砖谞驻诇讛 讛讬讗 住讗讛 砖注诇转讛

into one hundred se鈥檃 of pure, non-sacred produce, Rabbi Eliezer says: Let one se鈥檃 be lifted from the mixture and left to rot as impure teruma, as I say: The se鈥檃 that fell is the se鈥檃 that arose?

讜讞讻诪讬诐 讗讜诪专讬诐 转注诇讛 讜转讬讗讻诇 谞讬拽讜讚讬诐 讗讜 拽诇讬讜转 讗讜 转讬诇讜砖 讘诪讬 驻讬专讜转 讗讜 转转讞诇拽 诇注讬住讜转 讜讘诇讘讚 砖诇讗 讬讛讗 讘诪拽讜诐 讗讞讚 讻讘讬爪讛

And the Rabbis say: Let the se鈥檃 of teruma arise and be nullified by the one hundred se鈥檃 of non-sacred produce, and then all one hundred and one se鈥檃 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.

讜转谞讬 注诇讛 讗讜转谉 讞讜诇讬谉

And it is taught in that regard: Concerning those one hundred se鈥檃 of non-sacred produce,

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