Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
Want to dedicate learning? Get started here:
Summary
If it is discovered after shechita that the knife has nicks, can we assume the slaughter was valid because the nicks occurred after the two simanim were cut, or is there a concern that they occurred while cutting the hide before the simanim? Rav Huna and Rav Chisda disagree on this matter. Two difficulties are raised against Rav Chisda’s ruling to permit, but they are resolved.
From where do we derive the principle that an item retains its status until proven otherwise (chazaka)? Rabbi Yonatan derives it from the case of a leprous house, but Rav Acha disagrees with his derivation.
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Judith Rosenfeld Hochstadter, Gittel bat Kreindel v’Binyamin BenZion on her second yahrzeit. “Her curiosity, humor, intellect and devout nature continues to inspire and hold us accountable. We miss her and think of her in all our pursuits, especially in our Hadran learning, where she would be glad to know that she didn’t have to boil more than 1 egg at a time!!”
This week’s learning is sponsored by Helen Danczak in loving memory of her mother, Lucille Fliegler on her 29th yahrzeit. “The years fly past and still it’s as if it’s been only yesterday since I had a chance to visit. Mommele, may your neshama have an aliya.”
This week’s learning is sponsored by Petra, Tova & Orli in honor of their mother, Wendy Proskin. “Happy Mother’s Day!”
Chullin 10
מִפְּנֵי שֶׁדַּרְכָּן שֶׁל שְׁרָצִים לְגַלּוֹת, וְאֵין דַּרְכָּן לְכַסּוֹת.
It is due to the fact that it is the typical manner of creeping animals to expose the contents of a vessel so that they may drink. Therefore, the exposure of the water is attributed to a creeping animal or to a ritually pure person. By contrast, in a case where he left the vessel exposed and found it covered, the concern is that it was an impure man who covered it, since it is not the typical manner of creeping animals to cover exposed vessels. Evidently, with regard to prohibition or ritual impurity, there are circumstances of uncertainty when the ruling is lenient.
אִי נָמֵי, טַעְמָא דְּהִנִּיחָהּ מְגוּלָּה וּבָא וּמְצָאָהּ מְכוּסָּה, מְכוּסָּה וּבָא וּמְצָאָהּ מְגוּלָּה, הָא מְצָאָהּ כְּמָה שֶׁהִנִּיחָהּ – לָא טוּמְאָה אִיכָּא וְלָא פְּסוּלָא אִיכָּא.
Alternatively, it can be inferred from the baraita that the reason the contents of the vessel are impure or disqualified, respectively, is that he left it exposed and came back and found it covered or that he left it covered and came back and found it exposed. But if he found the vessel just as he left it, there is neither impurity nor disqualification.
וְאִילּוּ סְפֵק מַיִם מְגוּלִּים אֲסוּרִין, שְׁמַע מִינַּהּ: חֲמִירָא סַכַּנְתָּא מֵאִיסּוּרָא, שְׁמַע מִינַּהּ.
But in a situation of uncertainty where he left exposed water and then came and found the vessel exposed, the water is forbidden under all circumstances. Learn from it that danger is more severe than prohibition. The Gemara affirms: Indeed, learn from it.
תְּנַן הָתָם: שְׁלֹשָׁה מַשְׁקִין אֲסוּרִין מִשּׁוּם גִּלּוּי – מַיִם, וְיַיִן, וְחָלָב. כַּמָּה יִשְׁהוּ וְיִהְיוּ אֲסוּרִין? כְּדֵי שֶׁיֵּצֵא הָרַחַשׁ מִמָּקוֹם קָרוֹב וְיִשְׁתֶּה. וְכַמָּה מָקוֹם קָרוֹב? אָמַר רַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה: כְּדֵי שֶׁיֵּצֵא מִתַּחַת אוֹזֶן כְּלִי וְיִשְׁתֶּה.
We learned in a mishna there (Terumot 8:4): Three liquids are forbidden due to exposure: Water, wine, and milk. How long shall they remain exposed and their contents will be forbidden? It is a period equivalent to the time necessary so that a snake could emerge from a proximate place and drink. And how far away is considered a proximate place? Rav Yitzḥak, son of Rav Yehuda, said: Even a period equivalent to the time necessary so that a snake could emerge from beneath the handle of the vessel and drink.
יִשְׁתֶּה? הָא קָא חָזֵי לֵיהּ! אֶלָּא, יִשְׁתֶּה וְיַחֲזוֹר לְחוֹרוֹ.
The Gemara asks: If it is only the time necessary for the snake to emerge and drink, doesn’t one see the snake drink, in which case there is no uncertainty? Rather, it is a period equivalent to the time necessary for a snake to emerge from a proximate place, drink, and return to its hole. If one left exposed liquid unattended for that interval, it is possible that the snake drank the liquid unseen by the owner of the liquid.
אִיתְּמַר: הַשּׁוֹחֵט בְּסַכִּין וְנִמְצֵאת פְּגוּמָה, אָמַר רַב הוּנָא: אֲפִילּוּ שִׁיבֵּר בָּהּ עֲצָמוֹת כׇּל הַיּוֹם – פְּסוּלָה, חָיְישִׁינַן שֶׁמָּא בָּעוֹר נִפְגְּמָה. וְרַב חִסְדָּא אָמַר: כְּשֵׁרָה, שֶׁמָּא בְּעֶצֶם נִפְגְּמָה.
§ It was stated: With regard to one who slaughters an animal with a knife that was afterward found to be notched, Rav Huna says: Even if, after the slaughter and before the knife was examined, he broke bones with the knife all day, the slaughter is not valid, as we are concerned that perhaps the knife became notched on the hide of the neck. And Rav Ḥisda says: The slaughter is valid, as perhaps it was on the bone that he broke with the knife after the slaughter that it became notched.
בִּשְׁלָמָא רַב הוּנָא כִּשְׁמַעְתֵּיהּ, אֶלָּא רַב חִסְדָּא מַאי טַעְמָא? אָמַר לָךְ: עֶצֶם – וַדַּאי פּוֹגֵם, עוֹר – סָפֵק פּוֹגֵם סָפֵק לָא פּוֹגֵם, הָוֵי סָפֵק וּוַדַּאי, וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי.
The Gemara asks: Granted, Rav Huna stated his opinion in accordance with his halakha cited earlier (9a): An animal during its lifetime exists with the presumptive status of prohibition until it becomes known in what manner it was slaughtered. But as for Rav Ḥisda, what is the reason for his ruling that the slaughter is valid? The Gemara answers that Rav Ḥisda could have said to you: A bone certainly notches the knife, but with regard to hide, it is uncertain whether it notches the knife and uncertain whether it does not notch it. This is a case of certainty and uncertainty, and the principle is that an uncertainty does not override a certainty.
מֵתִיב רָבָא לְסַיּוֹעֵיהּ לְרַב הוּנָא: טָבַל וְעָלָה, וְנִמְצָא עָלָיו דָּבָר חוֹצֵץ, אַף עַל פִּי שֶׁנִּתְעַסֵּק בְּאוֹתוֹ הַמִּין כׇּל הַיּוֹם כּוּלּוֹ – לֹא עָלְתָה לוֹ טְבִילָה, עַד שֶׁיֹּאמַר: ״בָּרִי לִי שֶׁלֹּא הָיָה עָלַי קוֹדֶם לָכֵן״. וְהָא הָכָא, דְּוַדַּאי טָבַל, סָפֵק הֲוָה עֲלֵיהּ סָפֵק לָא הֲוָה עֲלֵיהּ, וְקָאָתֵי סָפֵק וּמוֹצִיא מִידֵי וַדַּאי!
Rava raises an objection to the opinion of Rav Ḥisda to support the opinion of Rav Huna, from a baraita: If one immersed and emerged from the ritual bath and an interposing item was later found on him, then even if he had been engaged in handling that same type of item for the entire day after his immersion, the immersion does not fulfill his obligation. This is so until he will say: It is clear to me that this interposition was not on me beforehand. And here it is a case where he certainly immersed, and it is uncertain whether the interposition was on him at that time and uncertain whether it was not on him, and nevertheless, contrary to the opinion of Rav Ḥisda, the uncertainty overrides the certainty.
שָׁאנֵי הָתָם, דְּאִיכָּא לְמֵימַר: הַעֲמֵד טָמֵא עַל חֶזְקָתוֹ, וְאֵימַר לֹא טָבַל.
The Gemara rejects that proof: It is different there, as it can be said: Establish the status of the impure person on the basis of his presumptive status of impurity, and say that he did not immerse properly.
הָכָא נָמֵי, הַעֲמֵד בְּהֵמָה עַל חֶזְקָתָהּ, וְאֵימַר לֹא נִשְׁחֲטָה! הֲרֵי שְׁחוּטָה לְפָנֶיךָ.
The Gemara challenges: Here too, establish the status of the animal on the basis of its presumptive status of prohibition and say that it was not slaughtered properly. Why does Rav Ḥisda rule that it is permitted? The Gemara explains: That status has been undermined, as the slaughtered animal is before you. There is no indication that the slaughter was not valid, and most slaughtered animals are slaughtered properly.
הָכָא נָמֵי, הֲרֵי טָבַל לְפָנֶיךָ! הָא אִיתְיְלִידָא בֵּיהּ רֵיעוּתָא.
The Gemara challenges: Here too, in the case of immersion, the status of impurity is undermined, as the person who has immersed is before you. The Gemara explains: The case of immersion is different, as a flaw developed in the presumptive validity of the immersion, since there is an interposition.
הָכָא נָמֵי אִיתְיְלִידָא בַּהּ רֵיעוּתָא! סַכִּין אִיתְרְעַאי, בְּהֵמָה לָא אִיתְרְעַאי.
The Gemara challenges: Here too, a flaw developed in the presumptive validity of slaughter, as the knife is notched. The Gemara explains: In the case of slaughter, the knife became flawed, but the animal did not become flawed. Therefore, the animal assumes the presumptive status of permissibility. By contrast, in the case of immersion, the interposition was found on the person, thereby nullifying his presumptive status of purity.
מֵיתִיבִי: שָׁחַט אֶת הַוֶּשֶׁט וְאַחַר כָּךְ נִשְׁמְטָה הַגַּרְגֶּרֶת – כְּשֵׁרָה, נִשְׁמְטָה הַגַּרְגֶּרֶת וְאַחַר כָּךְ שָׁחַט אֶת הַוֶּשֶׁט – פְּסוּלָה.
The Gemara raises an objection to the opinion of Rav Ḥisda from a baraita: The slaughter of a bird is valid with the cutting of one siman, the windpipe or the gullet. Therefore, if one cut the gullet, and the windpipe was displaced thereafter, the slaughter is valid. If the windpipe was displaced and one cut the gullet thereafter, the slaughter is not valid.
שָׁחַט אֶת הַוֶּשֶׁט (ונמצא) [וְנִמְצֵאת] הַגַּרְגֶּרֶת שְׁמוּטָה, וְאֵינוֹ יוֹדֵעַ אִם קוֹדֶם שְׁחִיטָה נִשְׁמְטָה אִם לְאַחַר שְׁחִיטָה נִשְׁמְטָה, זֶה הָיָה מַעֲשֶׂה, וְאָמְרוּ: כׇּל סְפֵק בִּשְׁחִיטָה פָּסוּל.
If one cut the gullet, and the windpipe was found displaced, and he does not know whether the windpipe was displaced before the slaughter or whether it was displaced after the slaughter; that was the incident that came before the Sages, and they said: In any case of uncertainty with regard to slaughter, the slaughter is not valid.
כׇּל סָפֵק בִּשְׁחִיטָה לְאֵתוֹיֵי מַאי? לָאו לְאֵתוֹיֵי כְּהַאי גַוְונָא? לָא, לְאֵתוֹיֵי סָפֵק שָׁהָה, סָפֵק דָּרַס.
The Gemara asks: With regard to the expansive formulation: With regard to any case of uncertainty with regard to slaughter, what does it serve to add? Does it not serve to add a case like this one where there is uncertainty whether the knife was notched before or after the slaughter? The Gemara answers: No, it serves to add a case of uncertainty whether he interrupted the slaughter in the middle, or uncertainty whether he pressed the knife on the simanim. If he did either, it invalidates the slaughter.
וּמַאי שְׁנָא? הָתָם אִיתְיְלִידָא בַּהּ רֵיעוּתָא בִּבְהֵמָה, הָכָא סַכִּין אִיתְרְעַאי, בְּהֵמָה לָא אִיתְרְעַאי.
The Gemara asks: And in what way is uncertainty whether he interrupted the slaughter or pressed the knife different from uncertainty whether the knife became notched before or after the slaughter? The Gemara answers: There, in the case of uncertainty with regard to interruption or pressing, the flaw developed in the animal, and the slaughter is not valid. Here, in the case of uncertainty whether the knife became notched before or after the slaughter, a flaw developed in the knife but a flaw did not develop in the animal, and the slaughter is valid.
וְהִילְכְתָא כְּוָותֵיהּ דְּרַב הוּנָא, כְּשֶׁלֹּא שִׁיבֵּר בָּהּ עֶצֶם. וְהִילְכְתָא כְּוָותֵיהּ דְּרַב חִסְדָּא, כְּשֶׁשִּׁיבֵּר בָּהּ עֶצֶם. מִכְּלָל דְּרַב חִסְדָּא אַף עַל גַּב דְּלָא שִׁיבֵּר בָּהּ עֶצֶם? אֶלָּא בְּמַאי אִיפְּגִים? אֵימָא: בְּעֶצֶם דְּמַפְרֶקֶת אִיפְּגִים.
And the halakha is in accordance with the opinion of Rav Huna that the slaughter is not valid in a case where he did not break a bone with the knife. And the halakha is in accordance with the opinion of Rav Ḥisda that the slaughter is valid in a case where he broke a bone with the knife. Learn by inference that Rav Ḥisda rules that the slaughter is valid even if he did not break a bone with the knife. The Gemara asks: But if he did not break bones, on what was the knife notched? It must have been on the hide. Why, then, is the slaughter valid? The Gemara answers: Say that it was notched on the neck bone after he completed slaughtering the animal.
הֲוָה עוֹבָדָא וְטָרַף רַב יוֹסֵף עַד תְּלֵיסַר חֵיוָתָא, כְּמַאן? כְּרַב הוּנָא, וַאֲפִילּוּ בְּקַמַּיְיתָא? לָא, כְּרַב חִסְדָּא, וּלְבַר מִקַּמַּיְיתָא.
The Gemara relates: There was an incident, and Rav Yosef deemed as many as thirteen animals tereifot when he discovered the knife was notched after slaughtering the final animal. The Gemara asks: In accordance with whose opinion did Rav Yosef issue his ruling? Is it in accordance with the opinion of Rav Huna, who holds that the concern is that the knife was notched by the animal’s hide, and he ruled that even the first animal is forbidden? The Gemara answers: No, perhaps it is in accordance with the opinion of Rav Ḥisda, who holds that the notch is attributed to the neck bone, and they are all forbidden except for the first animal.
וְאִיבָּעֵית אֵימָא: לְעוֹלָם כְּרַב הוּנָא, דְּאִי כְּרַב חִסְדָּא, מִכְּדֵי מִתְלָא תָּלֵינַן, מִמַּאי דִּבְעֶצֶם דְּמַפְרֶקֶת דְּקַמַּיְיתָא אִיפְּגִים? דִּלְמָא בְּעֶצֶם דְּמַפְרֶקֶת דְּבָתְרָיְיתָא אִיפְּגִים!
And if you wish, say instead: Actually, it is in accordance with the opinion of Rav Huna, as, if it were in accordance with the opinion of Rav Ḥisda, since we attribute the notch to the neck bone as a leniency, from where is it ascertained that it is on the neck bone of the first animal that it was notched? Perhaps it is on the neck bone of the last animal that it was notched, and all of the animals are permitted.
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: רַב כָּהֲנָא מַצְרֵיךְ בְּדִיקוּתָא בֵּין כֹּל חֲדָא וַחֲדָא. כְּמַאן? כְּרַב הוּנָא, וּלְמִיפְסַל קַמַּיְיתָא? לָא, כְּרַב חִסְדָּא, וּלְאַכְשׁוֹרֵי בָּתְרָיְיתָא.
Rav Aḥa, son of Rava, said to Rav Ashi: Rav Kahana requires an examination of the knife between each and every act of slaughter. The Gemara asks: In accordance with whose opinion did Rav Kahana issue his ruling? Is it in accordance with the opinion of Rav Huna, and he stated the halakha to invalidate the slaughter of the first animal that he slaughtered if he discovers a notch in the knife? The Gemara answers: No, perhaps it is in accordance with the opinion of Rav Ḥisda, according to the first of the two explanations of the ruling of Rav Yosef, who holds that if a notch is found it is attributed to the neck bone, and examination of the knife is required to validate the slaughter of the next animal.
אִי הָכִי, תִּיבְעֵי נָמֵי בְּדִיקַת חָכָם! עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין. אִי הָכִי, מֵעִיקָּרָא נָמֵי לָא! הָאָמַר רַבִּי יוֹחָנָן: לֹא אָמְרוּ לְהַרְאוֹת סַכִּין לְחָכָם אֶלָּא מִפְּנֵי כְּבוֹדוֹ שֶׁל חָכָם.
The Gemara raises an objection: If so, and the reference is to the examination before slaughter, the knife should require the examination of a Torah scholar that was required by the Sages. The Gemara explains: There is no need for a Sage to examine the knife, based on the principle: The testimony of one witness, in this case the slaughterer, is deemed credible with regard to ritual matters. The Gemara challenges: If so, even from the outset, examination of the knife by a Torah scholar should also not be required. The Gemara explains: Didn’t Rabbi Yoḥanan say that the Sages said to show the knife to a Torah scholar only due to the requirement to show deference to the Sage? Once deference was shown before the initial slaughter, it is no longer necessary to do so.
מְנַָא הָא מִלְּתָא דַאֲמוּר רַבָּנַן: אוֹקֵי מִילְּתָא אַחֶזְקֵיהּ?
§ Apropos the statement of Rav Huna that an animal during its lifetime exists with the presumptive status of prohibition, and therefore in cases of uncertainty whether the animal was properly slaughtered, one rules stringently and it is prohibited to eat its flesh, the Gemara asks: From where is this matter that the Sages said: Establish the status of the matter on the basis of its presumptive status, derived?
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, אָמַר קְרָא ״וְיָצָא הַכֹּהֵן מִן הַבַּיִת אֶל פֶּתַח הַבָּיִת וְהִסְגִּיר אֶת הַבַּיִת שִׁבְעַת יָמִים״, דִּלְמָא אַדְּנָפֵיק וְאָתֵא בְּצַר לֵיהּ שִׁיעוּרָא! אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן אוֹקֵי אַחֶזְקֵיהּ.
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said that the verse states with regard to leprosy of houses that after a priest views a leprous mark: “And the priest shall emerge from the house to the entrance of the house, and quarantine the house seven days” (Leviticus 14:38). The Gemara asks: How can the priest quarantine the house based on his viewing the leprous mark? Perhaps as he was emerging and coming out of the house, the size of the leprous mark diminished and it lacks the requisite measure for leprosy. Rather, is it not due to the fact that we say: Establish the status of the matter on the basis of its presumptive status?
מַתְקֵיף לַהּ רַב אַחָא בַּר יַעֲקֹב: וְדִילְמָא כְּגוֹן שֶׁיָּצָא דֶּרֶךְ אֲחוֹרָיו, דְּקָא חָזֵי לֵיהּ כִּי נָפֵק!
Rav Aḥa bar Ya’akov objects to that proof: And perhaps the verse is referring to a case where the priest emerged backward, as in that case, the priest sees the leprous mark as he emerges.
אֲמַר לֵיהּ אַבָּיֵי: שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר, חֲדָא, דִּיצִיאָה דֶּרֶךְ אֲחוֹרָיו לֹא שְׁמָהּ יְצִיאָה, וְעוֹד, אֲחוֹרֵי הַדֶּלֶת מַאי אִיכָּא לְמֵימַר? וְכִי תֵּימָא דְּפָתַח בֵּיהּ כַּוְּותָא – וְהָתְנַן: בַּיִת אָפֵל אֵין פּוֹתְחִין בּוֹ חַלּוֹנוֹת לִרְאוֹת אֶת נִגְעוֹ!
Abaye said to him that there are two refutations of that statement. One is that emerging backward is not called emerging, and the priest would not fulfill the verse “And the priest shall emerge from the house” by doing so. And furthermore, in a case where the leprous mark is behind the door, what is there to say? Even walking backward would not enable the priest to see it. And if you would say that the priest can open a window in the wall to enable him to see the leprous mark, but didn’t we learn in a mishna (Nega’im 2:3): In a dark house one may not open windows to enable him to see his leprous mark?
אֲמַר לֵיהּ רָבָא: דְּקָאָמְרַתְּ יְצִיאָה דֶּרֶךְ אֲחוֹרָיו לֹא שְׁמָהּ יְצִיאָה – כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים יוֹכִיחַ, דִּכְתִיב בֵּיהּ יְצִיאָה, וּתְנַן: יָצָא וּבָא לוֹ דֶּרֶךְ כְּנִיסָתוֹ. וּדְקָאָמְרַתְּ בַּיִת אָפֵל אֵין פּוֹתְחִין בּוֹ חַלּוֹנוֹת לִרְאוֹת אֶת נִגְעוֹ – הָנֵי מִילֵּי הֵיכָא דְּלָא אִיתַּחְזַק, אֲבָל הֵיכָא דְּאִיתַּחְזַק – אִיתַּחְזַק.
Rava said to Abaye: With regard to that which you say: Emerging backward is not called emerging, the case of the High Priest on Yom Kippur will prove that this is not so, as emerging is written in his regard (see Leviticus 16:18), and we learned in a mishna (Yoma 52b): The High Priest emerged and came out backward in the manner of his entry, facing the Ark in the Holy of Holies. And with regard to that which you say: In a dark house, one may not open windows to enable him to see his leprous mark, this statement applies only in a case where the existence of a leprous mark in the house was not yet established; but in a case where the existence of a leprous mark in the house was already established, it was established, and the priest may open a window to view it.
תַּנְיָא דְּלָא כְּרַב אַחָא בַּר יַעֲקֹב, ״וְיָצָא הַכֹּהֵן מִן הַבַּיִת״ – יָכוֹל יֵלֵךְ לְתוֹךְ בֵּיתוֹ וְיַסְגִּיר? תַּלְמוּד לוֹמַר: ״אֶל פֶּתַח הַבָּיִת״.
It is taught in a baraita not in accordance with the opinion of Rav Aḥa bar Ya’akov, who suggested that the verse is referring to a case where the priest emerged from the house backward and therefore there is no proof that one lets the matter remain in its presumptive status. It is written: “And the priest shall emerge from the house to the entrance of the house and quarantine the house.” One might have thought that he may go into his own house and quarantine the house from there; therefore, the verse states: “To the entrance of the house,” referring to the house that is being quarantined.
אִי ״פֶּתַח הַבָּיִת״, יָכוֹל יַעֲמוֹד תַּחַת הַמַּשְׁקוֹף וְיַסְגִּיר? תַּלְמוּד לוֹמַר: ״מִן הַבַּיִת״ – עַד שֶׁיֵּצֵא מִן הַבַּיִת כּוּלּוֹ. הָא כֵּיצַד? עוֹמֵד בְּצַד הַמַּשְׁקוֹף וּמַסְגִּיר.
If he must emerge to the entrance of the house, one might have thought that he may stand beneath the lintel and quarantine the house; therefore, the verse states: “From the house,” indicating that he does not quarantine the house until he emerges from the house in its entirety. How so? He stands alongside the lintel and quarantines the house.
וּמִנַּיִן שֶׁאִם הָלַךְ לְתוֹךְ בֵּיתוֹ וְהִסְגִּיר, אוֹ שֶׁעָמַד בְּתוֹךְ הַבַּיִת וְהִסְגִּיר, שֶׁהֶסְגֵּרוֹ מוּסְגָּר? תַּלְמוּד לוֹמַר: ״וְהִסְגִּיר אֶת הַבַּיִת״, מִכׇּל מָקוֹם.
The baraita concludes: And from where is it derived that if he went inside his own house and quarantined the leprous house, or that if he stood inside the leprous house and quarantined it, that his quarantine is a valid quarantine? It is derived from that which the verse states: “And quarantine the house,” meaning in any case. Apparently, the quarantine is valid even if he is unable to see the leprous mark, as the mark remains in its previous presumptive status.
וְרַב אַחָא בַּר יַעֲקֹב,
And Rav Aḥa bar Ya’akov interprets the baraita in accordance with his opinion
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 started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, 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 .
Panama, Panama
Phoenix, Arizona, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Givat Zev, Israel
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
Jerusalem, Israel
Berlin, Germany
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Virginia, United States
Bronx, United States
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
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.
Tekoa, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
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
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
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
Minnesota, United States
Chullin 10
מִפְּנֵי שֶׁדַּרְכָּן שֶׁל שְׁרָצִים לְגַלּוֹת, וְאֵין דַּרְכָּן לְכַסּוֹת.
It is due to the fact that it is the typical manner of creeping animals to expose the contents of a vessel so that they may drink. Therefore, the exposure of the water is attributed to a creeping animal or to a ritually pure person. By contrast, in a case where he left the vessel exposed and found it covered, the concern is that it was an impure man who covered it, since it is not the typical manner of creeping animals to cover exposed vessels. Evidently, with regard to prohibition or ritual impurity, there are circumstances of uncertainty when the ruling is lenient.
אִי נָמֵי, טַעְמָא דְּהִנִּיחָהּ מְגוּלָּה וּבָא וּמְצָאָהּ מְכוּסָּה, מְכוּסָּה וּבָא וּמְצָאָהּ מְגוּלָּה, הָא מְצָאָהּ כְּמָה שֶׁהִנִּיחָהּ – לָא טוּמְאָה אִיכָּא וְלָא פְּסוּלָא אִיכָּא.
Alternatively, it can be inferred from the baraita that the reason the contents of the vessel are impure or disqualified, respectively, is that he left it exposed and came back and found it covered or that he left it covered and came back and found it exposed. But if he found the vessel just as he left it, there is neither impurity nor disqualification.
וְאִילּוּ סְפֵק מַיִם מְגוּלִּים אֲסוּרִין, שְׁמַע מִינַּהּ: חֲמִירָא סַכַּנְתָּא מֵאִיסּוּרָא, שְׁמַע מִינַּהּ.
But in a situation of uncertainty where he left exposed water and then came and found the vessel exposed, the water is forbidden under all circumstances. Learn from it that danger is more severe than prohibition. The Gemara affirms: Indeed, learn from it.
תְּנַן הָתָם: שְׁלֹשָׁה מַשְׁקִין אֲסוּרִין מִשּׁוּם גִּלּוּי – מַיִם, וְיַיִן, וְחָלָב. כַּמָּה יִשְׁהוּ וְיִהְיוּ אֲסוּרִין? כְּדֵי שֶׁיֵּצֵא הָרַחַשׁ מִמָּקוֹם קָרוֹב וְיִשְׁתֶּה. וְכַמָּה מָקוֹם קָרוֹב? אָמַר רַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה: כְּדֵי שֶׁיֵּצֵא מִתַּחַת אוֹזֶן כְּלִי וְיִשְׁתֶּה.
We learned in a mishna there (Terumot 8:4): Three liquids are forbidden due to exposure: Water, wine, and milk. How long shall they remain exposed and their contents will be forbidden? It is a period equivalent to the time necessary so that a snake could emerge from a proximate place and drink. And how far away is considered a proximate place? Rav Yitzḥak, son of Rav Yehuda, said: Even a period equivalent to the time necessary so that a snake could emerge from beneath the handle of the vessel and drink.
יִשְׁתֶּה? הָא קָא חָזֵי לֵיהּ! אֶלָּא, יִשְׁתֶּה וְיַחֲזוֹר לְחוֹרוֹ.
The Gemara asks: If it is only the time necessary for the snake to emerge and drink, doesn’t one see the snake drink, in which case there is no uncertainty? Rather, it is a period equivalent to the time necessary for a snake to emerge from a proximate place, drink, and return to its hole. If one left exposed liquid unattended for that interval, it is possible that the snake drank the liquid unseen by the owner of the liquid.
אִיתְּמַר: הַשּׁוֹחֵט בְּסַכִּין וְנִמְצֵאת פְּגוּמָה, אָמַר רַב הוּנָא: אֲפִילּוּ שִׁיבֵּר בָּהּ עֲצָמוֹת כׇּל הַיּוֹם – פְּסוּלָה, חָיְישִׁינַן שֶׁמָּא בָּעוֹר נִפְגְּמָה. וְרַב חִסְדָּא אָמַר: כְּשֵׁרָה, שֶׁמָּא בְּעֶצֶם נִפְגְּמָה.
§ It was stated: With regard to one who slaughters an animal with a knife that was afterward found to be notched, Rav Huna says: Even if, after the slaughter and before the knife was examined, he broke bones with the knife all day, the slaughter is not valid, as we are concerned that perhaps the knife became notched on the hide of the neck. And Rav Ḥisda says: The slaughter is valid, as perhaps it was on the bone that he broke with the knife after the slaughter that it became notched.
בִּשְׁלָמָא רַב הוּנָא כִּשְׁמַעְתֵּיהּ, אֶלָּא רַב חִסְדָּא מַאי טַעְמָא? אָמַר לָךְ: עֶצֶם – וַדַּאי פּוֹגֵם, עוֹר – סָפֵק פּוֹגֵם סָפֵק לָא פּוֹגֵם, הָוֵי סָפֵק וּוַדַּאי, וְאֵין סָפֵק מוֹצִיא מִידֵי וַדַּאי.
The Gemara asks: Granted, Rav Huna stated his opinion in accordance with his halakha cited earlier (9a): An animal during its lifetime exists with the presumptive status of prohibition until it becomes known in what manner it was slaughtered. But as for Rav Ḥisda, what is the reason for his ruling that the slaughter is valid? The Gemara answers that Rav Ḥisda could have said to you: A bone certainly notches the knife, but with regard to hide, it is uncertain whether it notches the knife and uncertain whether it does not notch it. This is a case of certainty and uncertainty, and the principle is that an uncertainty does not override a certainty.
מֵתִיב רָבָא לְסַיּוֹעֵיהּ לְרַב הוּנָא: טָבַל וְעָלָה, וְנִמְצָא עָלָיו דָּבָר חוֹצֵץ, אַף עַל פִּי שֶׁנִּתְעַסֵּק בְּאוֹתוֹ הַמִּין כׇּל הַיּוֹם כּוּלּוֹ – לֹא עָלְתָה לוֹ טְבִילָה, עַד שֶׁיֹּאמַר: ״בָּרִי לִי שֶׁלֹּא הָיָה עָלַי קוֹדֶם לָכֵן״. וְהָא הָכָא, דְּוַדַּאי טָבַל, סָפֵק הֲוָה עֲלֵיהּ סָפֵק לָא הֲוָה עֲלֵיהּ, וְקָאָתֵי סָפֵק וּמוֹצִיא מִידֵי וַדַּאי!
Rava raises an objection to the opinion of Rav Ḥisda to support the opinion of Rav Huna, from a baraita: If one immersed and emerged from the ritual bath and an interposing item was later found on him, then even if he had been engaged in handling that same type of item for the entire day after his immersion, the immersion does not fulfill his obligation. This is so until he will say: It is clear to me that this interposition was not on me beforehand. And here it is a case where he certainly immersed, and it is uncertain whether the interposition was on him at that time and uncertain whether it was not on him, and nevertheless, contrary to the opinion of Rav Ḥisda, the uncertainty overrides the certainty.
שָׁאנֵי הָתָם, דְּאִיכָּא לְמֵימַר: הַעֲמֵד טָמֵא עַל חֶזְקָתוֹ, וְאֵימַר לֹא טָבַל.
The Gemara rejects that proof: It is different there, as it can be said: Establish the status of the impure person on the basis of his presumptive status of impurity, and say that he did not immerse properly.
הָכָא נָמֵי, הַעֲמֵד בְּהֵמָה עַל חֶזְקָתָהּ, וְאֵימַר לֹא נִשְׁחֲטָה! הֲרֵי שְׁחוּטָה לְפָנֶיךָ.
The Gemara challenges: Here too, establish the status of the animal on the basis of its presumptive status of prohibition and say that it was not slaughtered properly. Why does Rav Ḥisda rule that it is permitted? The Gemara explains: That status has been undermined, as the slaughtered animal is before you. There is no indication that the slaughter was not valid, and most slaughtered animals are slaughtered properly.
הָכָא נָמֵי, הֲרֵי טָבַל לְפָנֶיךָ! הָא אִיתְיְלִידָא בֵּיהּ רֵיעוּתָא.
The Gemara challenges: Here too, in the case of immersion, the status of impurity is undermined, as the person who has immersed is before you. The Gemara explains: The case of immersion is different, as a flaw developed in the presumptive validity of the immersion, since there is an interposition.
הָכָא נָמֵי אִיתְיְלִידָא בַּהּ רֵיעוּתָא! סַכִּין אִיתְרְעַאי, בְּהֵמָה לָא אִיתְרְעַאי.
The Gemara challenges: Here too, a flaw developed in the presumptive validity of slaughter, as the knife is notched. The Gemara explains: In the case of slaughter, the knife became flawed, but the animal did not become flawed. Therefore, the animal assumes the presumptive status of permissibility. By contrast, in the case of immersion, the interposition was found on the person, thereby nullifying his presumptive status of purity.
מֵיתִיבִי: שָׁחַט אֶת הַוֶּשֶׁט וְאַחַר כָּךְ נִשְׁמְטָה הַגַּרְגֶּרֶת – כְּשֵׁרָה, נִשְׁמְטָה הַגַּרְגֶּרֶת וְאַחַר כָּךְ שָׁחַט אֶת הַוֶּשֶׁט – פְּסוּלָה.
The Gemara raises an objection to the opinion of Rav Ḥisda from a baraita: The slaughter of a bird is valid with the cutting of one siman, the windpipe or the gullet. Therefore, if one cut the gullet, and the windpipe was displaced thereafter, the slaughter is valid. If the windpipe was displaced and one cut the gullet thereafter, the slaughter is not valid.
שָׁחַט אֶת הַוֶּשֶׁט (ונמצא) [וְנִמְצֵאת] הַגַּרְגֶּרֶת שְׁמוּטָה, וְאֵינוֹ יוֹדֵעַ אִם קוֹדֶם שְׁחִיטָה נִשְׁמְטָה אִם לְאַחַר שְׁחִיטָה נִשְׁמְטָה, זֶה הָיָה מַעֲשֶׂה, וְאָמְרוּ: כׇּל סְפֵק בִּשְׁחִיטָה פָּסוּל.
If one cut the gullet, and the windpipe was found displaced, and he does not know whether the windpipe was displaced before the slaughter or whether it was displaced after the slaughter; that was the incident that came before the Sages, and they said: In any case of uncertainty with regard to slaughter, the slaughter is not valid.
כׇּל סָפֵק בִּשְׁחִיטָה לְאֵתוֹיֵי מַאי? לָאו לְאֵתוֹיֵי כְּהַאי גַוְונָא? לָא, לְאֵתוֹיֵי סָפֵק שָׁהָה, סָפֵק דָּרַס.
The Gemara asks: With regard to the expansive formulation: With regard to any case of uncertainty with regard to slaughter, what does it serve to add? Does it not serve to add a case like this one where there is uncertainty whether the knife was notched before or after the slaughter? The Gemara answers: No, it serves to add a case of uncertainty whether he interrupted the slaughter in the middle, or uncertainty whether he pressed the knife on the simanim. If he did either, it invalidates the slaughter.
וּמַאי שְׁנָא? הָתָם אִיתְיְלִידָא בַּהּ רֵיעוּתָא בִּבְהֵמָה, הָכָא סַכִּין אִיתְרְעַאי, בְּהֵמָה לָא אִיתְרְעַאי.
The Gemara asks: And in what way is uncertainty whether he interrupted the slaughter or pressed the knife different from uncertainty whether the knife became notched before or after the slaughter? The Gemara answers: There, in the case of uncertainty with regard to interruption or pressing, the flaw developed in the animal, and the slaughter is not valid. Here, in the case of uncertainty whether the knife became notched before or after the slaughter, a flaw developed in the knife but a flaw did not develop in the animal, and the slaughter is valid.
וְהִילְכְתָא כְּוָותֵיהּ דְּרַב הוּנָא, כְּשֶׁלֹּא שִׁיבֵּר בָּהּ עֶצֶם. וְהִילְכְתָא כְּוָותֵיהּ דְּרַב חִסְדָּא, כְּשֶׁשִּׁיבֵּר בָּהּ עֶצֶם. מִכְּלָל דְּרַב חִסְדָּא אַף עַל גַּב דְּלָא שִׁיבֵּר בָּהּ עֶצֶם? אֶלָּא בְּמַאי אִיפְּגִים? אֵימָא: בְּעֶצֶם דְּמַפְרֶקֶת אִיפְּגִים.
And the halakha is in accordance with the opinion of Rav Huna that the slaughter is not valid in a case where he did not break a bone with the knife. And the halakha is in accordance with the opinion of Rav Ḥisda that the slaughter is valid in a case where he broke a bone with the knife. Learn by inference that Rav Ḥisda rules that the slaughter is valid even if he did not break a bone with the knife. The Gemara asks: But if he did not break bones, on what was the knife notched? It must have been on the hide. Why, then, is the slaughter valid? The Gemara answers: Say that it was notched on the neck bone after he completed slaughtering the animal.
הֲוָה עוֹבָדָא וְטָרַף רַב יוֹסֵף עַד תְּלֵיסַר חֵיוָתָא, כְּמַאן? כְּרַב הוּנָא, וַאֲפִילּוּ בְּקַמַּיְיתָא? לָא, כְּרַב חִסְדָּא, וּלְבַר מִקַּמַּיְיתָא.
The Gemara relates: There was an incident, and Rav Yosef deemed as many as thirteen animals tereifot when he discovered the knife was notched after slaughtering the final animal. The Gemara asks: In accordance with whose opinion did Rav Yosef issue his ruling? Is it in accordance with the opinion of Rav Huna, who holds that the concern is that the knife was notched by the animal’s hide, and he ruled that even the first animal is forbidden? The Gemara answers: No, perhaps it is in accordance with the opinion of Rav Ḥisda, who holds that the notch is attributed to the neck bone, and they are all forbidden except for the first animal.
וְאִיבָּעֵית אֵימָא: לְעוֹלָם כְּרַב הוּנָא, דְּאִי כְּרַב חִסְדָּא, מִכְּדֵי מִתְלָא תָּלֵינַן, מִמַּאי דִּבְעֶצֶם דְּמַפְרֶקֶת דְּקַמַּיְיתָא אִיפְּגִים? דִּלְמָא בְּעֶצֶם דְּמַפְרֶקֶת דְּבָתְרָיְיתָא אִיפְּגִים!
And if you wish, say instead: Actually, it is in accordance with the opinion of Rav Huna, as, if it were in accordance with the opinion of Rav Ḥisda, since we attribute the notch to the neck bone as a leniency, from where is it ascertained that it is on the neck bone of the first animal that it was notched? Perhaps it is on the neck bone of the last animal that it was notched, and all of the animals are permitted.
אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: רַב כָּהֲנָא מַצְרֵיךְ בְּדִיקוּתָא בֵּין כֹּל חֲדָא וַחֲדָא. כְּמַאן? כְּרַב הוּנָא, וּלְמִיפְסַל קַמַּיְיתָא? לָא, כְּרַב חִסְדָּא, וּלְאַכְשׁוֹרֵי בָּתְרָיְיתָא.
Rav Aḥa, son of Rava, said to Rav Ashi: Rav Kahana requires an examination of the knife between each and every act of slaughter. The Gemara asks: In accordance with whose opinion did Rav Kahana issue his ruling? Is it in accordance with the opinion of Rav Huna, and he stated the halakha to invalidate the slaughter of the first animal that he slaughtered if he discovers a notch in the knife? The Gemara answers: No, perhaps it is in accordance with the opinion of Rav Ḥisda, according to the first of the two explanations of the ruling of Rav Yosef, who holds that if a notch is found it is attributed to the neck bone, and examination of the knife is required to validate the slaughter of the next animal.
אִי הָכִי, תִּיבְעֵי נָמֵי בְּדִיקַת חָכָם! עֵד אֶחָד נֶאֱמָן בְּאִיסּוּרִין. אִי הָכִי, מֵעִיקָּרָא נָמֵי לָא! הָאָמַר רַבִּי יוֹחָנָן: לֹא אָמְרוּ לְהַרְאוֹת סַכִּין לְחָכָם אֶלָּא מִפְּנֵי כְּבוֹדוֹ שֶׁל חָכָם.
The Gemara raises an objection: If so, and the reference is to the examination before slaughter, the knife should require the examination of a Torah scholar that was required by the Sages. The Gemara explains: There is no need for a Sage to examine the knife, based on the principle: The testimony of one witness, in this case the slaughterer, is deemed credible with regard to ritual matters. The Gemara challenges: If so, even from the outset, examination of the knife by a Torah scholar should also not be required. The Gemara explains: Didn’t Rabbi Yoḥanan say that the Sages said to show the knife to a Torah scholar only due to the requirement to show deference to the Sage? Once deference was shown before the initial slaughter, it is no longer necessary to do so.
מְנַָא הָא מִלְּתָא דַאֲמוּר רַבָּנַן: אוֹקֵי מִילְּתָא אַחֶזְקֵיהּ?
§ Apropos the statement of Rav Huna that an animal during its lifetime exists with the presumptive status of prohibition, and therefore in cases of uncertainty whether the animal was properly slaughtered, one rules stringently and it is prohibited to eat its flesh, the Gemara asks: From where is this matter that the Sages said: Establish the status of the matter on the basis of its presumptive status, derived?
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, אָמַר קְרָא ״וְיָצָא הַכֹּהֵן מִן הַבַּיִת אֶל פֶּתַח הַבָּיִת וְהִסְגִּיר אֶת הַבַּיִת שִׁבְעַת יָמִים״, דִּלְמָא אַדְּנָפֵיק וְאָתֵא בְּצַר לֵיהּ שִׁיעוּרָא! אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן אוֹקֵי אַחֶזְקֵיהּ.
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said that the verse states with regard to leprosy of houses that after a priest views a leprous mark: “And the priest shall emerge from the house to the entrance of the house, and quarantine the house seven days” (Leviticus 14:38). The Gemara asks: How can the priest quarantine the house based on his viewing the leprous mark? Perhaps as he was emerging and coming out of the house, the size of the leprous mark diminished and it lacks the requisite measure for leprosy. Rather, is it not due to the fact that we say: Establish the status of the matter on the basis of its presumptive status?
מַתְקֵיף לַהּ רַב אַחָא בַּר יַעֲקֹב: וְדִילְמָא כְּגוֹן שֶׁיָּצָא דֶּרֶךְ אֲחוֹרָיו, דְּקָא חָזֵי לֵיהּ כִּי נָפֵק!
Rav Aḥa bar Ya’akov objects to that proof: And perhaps the verse is referring to a case where the priest emerged backward, as in that case, the priest sees the leprous mark as he emerges.
אֲמַר לֵיהּ אַבָּיֵי: שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר, חֲדָא, דִּיצִיאָה דֶּרֶךְ אֲחוֹרָיו לֹא שְׁמָהּ יְצִיאָה, וְעוֹד, אֲחוֹרֵי הַדֶּלֶת מַאי אִיכָּא לְמֵימַר? וְכִי תֵּימָא דְּפָתַח בֵּיהּ כַּוְּותָא – וְהָתְנַן: בַּיִת אָפֵל אֵין פּוֹתְחִין בּוֹ חַלּוֹנוֹת לִרְאוֹת אֶת נִגְעוֹ!
Abaye said to him that there are two refutations of that statement. One is that emerging backward is not called emerging, and the priest would not fulfill the verse “And the priest shall emerge from the house” by doing so. And furthermore, in a case where the leprous mark is behind the door, what is there to say? Even walking backward would not enable the priest to see it. And if you would say that the priest can open a window in the wall to enable him to see the leprous mark, but didn’t we learn in a mishna (Nega’im 2:3): In a dark house one may not open windows to enable him to see his leprous mark?
אֲמַר לֵיהּ רָבָא: דְּקָאָמְרַתְּ יְצִיאָה דֶּרֶךְ אֲחוֹרָיו לֹא שְׁמָהּ יְצִיאָה – כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים יוֹכִיחַ, דִּכְתִיב בֵּיהּ יְצִיאָה, וּתְנַן: יָצָא וּבָא לוֹ דֶּרֶךְ כְּנִיסָתוֹ. וּדְקָאָמְרַתְּ בַּיִת אָפֵל אֵין פּוֹתְחִין בּוֹ חַלּוֹנוֹת לִרְאוֹת אֶת נִגְעוֹ – הָנֵי מִילֵּי הֵיכָא דְּלָא אִיתַּחְזַק, אֲבָל הֵיכָא דְּאִיתַּחְזַק – אִיתַּחְזַק.
Rava said to Abaye: With regard to that which you say: Emerging backward is not called emerging, the case of the High Priest on Yom Kippur will prove that this is not so, as emerging is written in his regard (see Leviticus 16:18), and we learned in a mishna (Yoma 52b): The High Priest emerged and came out backward in the manner of his entry, facing the Ark in the Holy of Holies. And with regard to that which you say: In a dark house, one may not open windows to enable him to see his leprous mark, this statement applies only in a case where the existence of a leprous mark in the house was not yet established; but in a case where the existence of a leprous mark in the house was already established, it was established, and the priest may open a window to view it.
תַּנְיָא דְּלָא כְּרַב אַחָא בַּר יַעֲקֹב, ״וְיָצָא הַכֹּהֵן מִן הַבַּיִת״ – יָכוֹל יֵלֵךְ לְתוֹךְ בֵּיתוֹ וְיַסְגִּיר? תַּלְמוּד לוֹמַר: ״אֶל פֶּתַח הַבָּיִת״.
It is taught in a baraita not in accordance with the opinion of Rav Aḥa bar Ya’akov, who suggested that the verse is referring to a case where the priest emerged from the house backward and therefore there is no proof that one lets the matter remain in its presumptive status. It is written: “And the priest shall emerge from the house to the entrance of the house and quarantine the house.” One might have thought that he may go into his own house and quarantine the house from there; therefore, the verse states: “To the entrance of the house,” referring to the house that is being quarantined.
אִי ״פֶּתַח הַבָּיִת״, יָכוֹל יַעֲמוֹד תַּחַת הַמַּשְׁקוֹף וְיַסְגִּיר? תַּלְמוּד לוֹמַר: ״מִן הַבַּיִת״ – עַד שֶׁיֵּצֵא מִן הַבַּיִת כּוּלּוֹ. הָא כֵּיצַד? עוֹמֵד בְּצַד הַמַּשְׁקוֹף וּמַסְגִּיר.
If he must emerge to the entrance of the house, one might have thought that he may stand beneath the lintel and quarantine the house; therefore, the verse states: “From the house,” indicating that he does not quarantine the house until he emerges from the house in its entirety. How so? He stands alongside the lintel and quarantines the house.
וּמִנַּיִן שֶׁאִם הָלַךְ לְתוֹךְ בֵּיתוֹ וְהִסְגִּיר, אוֹ שֶׁעָמַד בְּתוֹךְ הַבַּיִת וְהִסְגִּיר, שֶׁהֶסְגֵּרוֹ מוּסְגָּר? תַּלְמוּד לוֹמַר: ״וְהִסְגִּיר אֶת הַבַּיִת״, מִכׇּל מָקוֹם.
The baraita concludes: And from where is it derived that if he went inside his own house and quarantined the leprous house, or that if he stood inside the leprous house and quarantined it, that his quarantine is a valid quarantine? It is derived from that which the verse states: “And quarantine the house,” meaning in any case. Apparently, the quarantine is valid even if he is unable to see the leprous mark, as the mark remains in its previous presumptive status.
וְרַב אַחָא בַּר יַעֲקֹב,
And Rav Aḥa bar Ya’akov interprets the baraita in accordance with his opinion
