Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

October 4, 2019 | 讛壮 讘转砖专讬 转砖状驻

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Meilah 17

Can the blood of a sheretz combine with its meat for impurities? Under what conditions? From where do we derive that the blood of a sheretz is impure? Because of this question that was asked of Rabbi Shimon bar Yochai, the gemara brings a story regarding of Rabbi Shimon bar Yochai and Rabbi Elazar the son of Rabbi Yosi who went to the Romans to ask to repeal a decree not allowing the Jews to keep Shabbat, cimcumcise and keep laws of family purity. On the way an evil spirit names ben Tradion joins to help them. Can pigul and notar join together for creating impurity in the hands of one who touches them or for getting lashes for eating them? The mishna gives a long list of items that can join together for various issues.


If the lesson doesn't play, click "Download"

讗诪专 诇讬讛 讻讬 拽讗 诪拽讬砖 专讞诪谞讗 诇讘诇 转砖拽爪讜 讗讘诇 诇砖讬注讜专讬谉 诇讗

Rava said to Rav Adda bar Ahava: When the Merciful One juxtaposes kosher and non-kosher animals to creeping animals, this is referring to the prohibition of: 鈥淵ou shall not make your souls detestable鈥 (Leviticus 20:25), teaching that they are all included in that prohibition. But with regard to measures the Torah does not juxtapose those animals to creeping animals. For this reason there is no difference between the measure of impurity of carcasses of kosher animals and non-kosher animals.

诪转谞讬壮 讚诐 讛砖专抓 讜讛讘砖专 诪爪讟专驻讬谉 讝讛 注诐 讝讛 讻诇诇 讗诪专 专讘讬 讬讛讜砖注 讻诇 砖讟讜诪讗转讜 讜砖讬注讜专讜 砖讜讬谉 诪爪讟专驻讬谉

MISHNA: The blood of one of the eight creeping animals listed in the Torah and their flesh join together to constitute the lentil-bulk measure to impart impurity. Rabbi Yehoshua stated a principle: With regard to any items whose impurity, in terms of degree and duration, and measure to impart impurity, are equal, e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, they join together to constitute the requisite measure.

讟讜诪讗转讜 讜诇讗 砖讬注讜专讜 砖讬注讜专讜 讜诇讗 讟讜诪讗转讜 诇讗 讟讜诪讗转讜 砖讬注讜专讜 讗讬谉 诪爪讟专驻讬谉

Rabbi Yehoshua continued: By contrast, with regard to items whose impurity is equal but their measure is not equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose measure is equal but whose impurity is not equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal neither in terms of their impurity nor in terms of their measure, they do not join together to constitute the requisite measure.

讙诪壮 讗诪专 专讘 讞谞讬谉 讗诪专 专讘 讝注讬专讗

GEMARA: The mishna teaches that the blood of one of the eight creeping animals listed in the Torah and the flesh of those animals join together to constitute the lentil-bulk measure required to impart impurity. Rav 岣nin says that Rav Zeira says: The blood and flesh join together only if the blood is from the same animal as the flesh, but not if it is from a different animal.

讜讻谉 讗诪专 专讘讬 讬讜住讬 讘专 专讘讬 讞谞讬谞讗 讛讟诪讗讬谉 诪诇诪讚 砖讛谉 诪爪讟专驻讬谉 讜讗驻讬诇讜 砖专抓 讜砖专抓 砖专抓 讜讚诐 讘讬谉 诪砖诐 讗讞讚 讘讬谉 诪砖谞讬 砖诪讜转

And similarly, Rabbi Yosei bar Rabbi 岣nina says, in rejection of Rav Zeira鈥檚 statement: It is taught in a baraita: The verse states: 鈥淭hese are the impure [hateme鈥檌n] to you among all that creep; whoever touches them when they are dead, shall be impure until the evening鈥 (Leviticus 11:31). This plural form of 鈥hateme鈥檌nteaches that they join together to impart ritual impurity. And this applies even to the flesh of a creeping animal and the flesh of another creeping animal, or the flesh of a creeping animal and the blood of another creeping animal, whether they are from one category, i.e., one type of creeping animal, or from two categories of creeping animal.

讗诪专 专讘 讬讜住祝 诇讗 拽砖讬讗 讻讗谉 讘讻讜诇讜 讻讗谉 讘诪拽爪转讜

Rav Yosef says: This is not difficult. Here, the baraita is referring to a case where the half-measure of flesh and the half-measure of blood both came from an entire animal, and therefore the two half-measures combine, due to the significance of an entire animal. There, in the statement of Rav Zeira, he is speaking of a case where the half-measure of flesh and the half-measure of blood each come from part of an animal.

讜诪谞讗 转讬诪专讗 诪讚转谞讬讗 谞砖驻讱 注诇 讛专爪驻讛 讜讛讬讛 诪拽讜诪讛 拽讟驻专住 讗讬讛诇 注诇 诪拽爪转讜 讟讛讜专 讗讬讛诇 注诇 讻讜诇讜 讟诪讗

And from where do you say that there is a distinction between a case where the flesh and blood come from an entire animal and a case where they come from part of an animal? From that which is taught in a baraita: In a case where one quarter-log of blood from a corpse was spilled on the floor, and its place was a slope [ketafres], so that the blood trickles down, and someone leaned over so that he covered part of it, he remains ritually pure. If he covered all of it, he is rendered impure.

诪讗讬 诪拽爪转讜 讗讬诇讬诪讗 诪拽爪转 讚诐 讜讛讗 讗诪专 专讘讬 讞谞讬谞讗 讗诪专 专讘讬 专讘讬注讬转 讚诐 砖讛讙讬住 讘讛 讟讛讜专讛

The Gemara clarifies the halakha: What does the phrase: Part of it, mean in this context? If we say that it is referring to part of the one quarter-log of blood, whereas if it is a full quarter-log then he is impure, that is difficult: But doesn鈥檛 Rabbi 岣nina say that Rabbi Yehuda HaNasi says: If there was exactly one quarter-log of blood in a pot that one stirred without touching the blood, he remains pure, despite the fact that his body must have overshadowed all the blood at the time, and would therefore have had the status of a tent over it. The reason is that some of the blood must have been absorbed into the spoon with which he stirred, and therefore there no longer remains an entire connected quarter-log. This shows that the entire quarter-log must be together, as one unit, in order to impart impurity.

讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讻讗谉 讘讻讜诇讜 讻讗谉 讘诪拽爪转讜 砖诪注 诪讬谞讛

Rather, isn鈥檛 it correct to conclude from this baraita that there is a distinction between a case where the blood came from an entire corpse, and where it came from part of a corpse? In other words, if the blood came from one body it need not be together as a single unit, whereas if it came from more than one body, it must all be joined together, as in the case mentioned by Rabbi Yehuda HaNasi. Similarly, with regard to the statements of Rav Zeira and the baraita, here the baraita is referring to a situation where the half-measure of flesh and the half-measure of blood came from an entire animal, and due to the significance of an entire animal the two half-measures combine. There, Rav Zeira is referring to a case where the half-measure of flesh and the half-measure of blood come from part of the animal. The Gemara notes that one should indeed conclude from it that this is the correct distinction.

砖讗诇 专讘讬 诪转讬讗 讘谉 讞专砖 讗转 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讘注讬专 专讜诪讬 诪谞讬谉 诇讚诐 砖专爪讬诐 砖讛讜讗 讟诪讗 讗诪专 诇讬讛 讚讗诪专 拽专讗 讜讝讛 诇讻诐 讛讟诪讗

搂 The Gemara relates that Rabbi Matya ben 岣rash asked Rabbi Shimon ben Yo岣i in the city of Rome: From where is it derived with regard to the blood of creeping animals that it is impure? Rabbi Shimon ben Yo岣i said to him: It is derived from the fact that the verse states: 鈥淎nd these are they that are impure for you among the creeping animals鈥 (Leviticus 11:29). Since a similar phrase already appears in Leviticus 11:31, it is derived from here that the blood of creeping animals is impure.

讗诪专讜 诇讜 转诇诪讬讚讬讜 讞讻讬诐 诇讬讛 讘谉 讬讜讞讗讬 讗诪专 诇讛诐 转诇诪讜讚 注专讜讱 讘驻讬讜 砖诇 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 砖驻注诐 讗讞转 讙讝专讛 讛诪诇讻讜转 讙讝专讛 砖诇讗 讬砖诪专讜 讗转 讛砖讘转 讜砖诇讗 讬诪讜诇讜 讗转 讘谞讬讛诐 讜砖讬讘注诇讜 讗转 谞讚讜转

Rabbi Matya ben 岣rash鈥檚 students said to him in amazement: How wise is Rabbi Shimon ben Yo岣i! Rabbi Matya ben 岣rash said to them: This source is not his own, as it is a set tradition in the mouth of Rabbi Elazar bar Rabbi Yosei, and Rabbi Shimon ben Yo岣i learned it from him. Rabbi Matya ben 岣rash provided the background for this claim. As, on one occasion the gentile monarchy issued a decree that the Jewish people may not observe Shabbat, and that they may not circumcise their sons, and that they must engage in intercourse with their wives when they are menstruating.

讛诇讱 专讘讬 专讗讜讘谉 讘谉 讗讬住讟专讜讘诇讬 讜住讬驻专 拽讜诪讬 讜讛诇讱 讜讬砖讘 注诪讛诐 讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬注谞讬 讗讜 讬注砖讬专 讗诪专讜 诇讜 讬注谞讬 讗诪专 诇讛诐 讗诐 讻谉 诇讗 讬注砖讜 诪诇讗讻讛 讘砖讘转 讻讚讬 砖讬注谞讜 讗诪专讜 讟讘讬转 讗诪专 诇讬讘讟诇 讜讘讟诇讜讛

Rabbi Reuven ben Isterobeli went and cut his hair in a komei hairstyle,which was common only among the gentiles, and he went and sat with the gentiles when they were discussing these three decrees. He said to them: One who has an enemy, does he want his enemy to become poor or to become rich? They said to him: He wants his enemy to become poor. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they will not perform labor on Shabbat in order that they will become poor? The gentiles said: That is a good claim that he said; let us nullify our decree. And they indeed nullified it.

讞讝专 讜讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬讻讞讬砖 讗讜 讬讘专讬讗 讗诪专讜 诇讜 讬讻讞讬砖 讗诪专 诇讛诐 讗诐 讻谉 讬诪讜诇讜 讘谞讬讛诐 诇砖诪讜谞讛 讬诪讬诐 讜讬讻讞讬砖讜 讗诪专讜 讟讘讬转 讗诪专 讜讘讟诇讜讛

Again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to become weak or to become healthy? They said to him: He wants his enemy to become weak. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they circumcise their sons after eight days and thereby cause them to become weak? The gentiles said: That is a good claim that he said, and they nullified their decree.

讞讝专 讜讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬专讘讛 讗讜 讬转诪注讟 讗诪专讜 诇讜 讬转诪注讟 讗诐 讻谉 诇讗 讬讘注诇讜 谞讚讜转 讗诪专讜 讟讘讬转 讗诪专 讜讘讟诇讜讛

Once again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to multiply or to decrease? They said to him: He wants his enemy to decrease. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they do not engage in intercourse with their wives when they are menstruating? The gentiles said: That is a good claim that he said, and they nullified their decree.

讛讻讬专讜 讘讜 砖讛讜讗 讬讛讜讚讬 讛讞讝讬专讜诐 讗诪专讜 诪讬 讬诇讱 讜讬讘讟诇 讛讙讝专讜转

A short time later they recognized that Rabbi Reuven ben Isterobeli was a Jew, and they realized that he had fooled them to the advantage of the Jewish people. They therefore arose and reinstated all of their decrees. The Sages then said: Who will go and nullify these decrees?

讬诇讱 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 砖讛讜讗 诪诇讜诪讚 讘谞住讬诐 讜讗讞专讬讜 诪讬 讬诇讱 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬

Let Rabbi Shimon ben Yo岣i go to Rome, as he is accustomed to experiencing miracles. And who shall go after him, i.e., with him? Rabbi Elazar bar Rabbi Yosei.

讗诪专 诇讛诐 专讘讬 讬讜住讬 讜讗讬诇讜 讛讬讛 讗讘讗 讞诇驻转讗 拽讬讬诐 讬讻讜诇讬谉 讗转诐 诇讜诪专 诇讜 转谉 讘谞讱 诇讛专讬讙讛 讗诪专 诇讛诐 专壮 砖诪注讜谉 讗讬诇讜 讛讬讛 讬讜讞讗讬 讗讘讗 拽讬讬诐 讬讻讜诇讬谉 讗转诐 诇讜诪专 诇讜 转谉 讘谞讱 诇讛专讬讙讛

When Rabbi Yosei, Rabbi Elazar鈥檚 father, heard this suggestion, he said to the Sages: But if Abba 岣lafta, my father, were alive, would you be able to say to him: Give your son to be killed? If so, how can you ask me to send my son to Rome, where he is likely to be killed? Rabbi Shimon said to the Sages: If Yo岣i, my father, were alive, would you be able to say to him: Give your son to be killed? Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me.

讗诪专 诇讛讜 专讘讬 讬讜住讬 讗谞讗 讗讝诇讬谉 讚诇诪讗 注谞讬砖 诇讬讛 专讘讬 砖诪注讜谉 讚拽讗 诪住转驻讬谞讗 拽讘讬诇 注诇讬讛 讚诇讗 诇讬注谞砖讬讛 讗驻讬诇讜 讛讻讬 注谞砖讬讛

Upon hearing this, Rabbi Yosei said to the Sages: If so, I will go in place of my son. I do not want him to go with Rabbi Shimon ben Yo岣i, as this is what I fear: My son Elazar is young and quick to answer, and I am concerned lest Rabbi Shimon, who is hot-tempered, will become angry with him and punish him. Rabbi Shimon accepted upon himself that he would not punish Rabbi Elazar. The Gemara notes that even so, Rabbi Shimon did punish him while they were on their journey.

讻砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 谞砖讗诇讛 砖讗诇讛 讝讜 讘驻谞讬讛诐 诪谞讬谉 诇讚诐 讛砖专抓 砖讛讜讗 讟诪讗 注拽诐 驻讬讜 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 讜讗诪专 讜讝讛 诇讻诐 讛讟诪讗 讗诪专 诇讬讛 专讘讬 砖诪注讜谉 诪注拽讬诪转 砖驻转讬讱 讗转讛 谞讬讻专 砖转诇诪讬讚 讞讻诐 讗转讛 讗诇 讬讞讝讜专 讛讘谉 讗爪诇 讗讘讬讜

Why did Rabbi Shimon end up punishing Rabbi Elazar? When they were walking on the road, this following question was asked before them: From where is it derived with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth to whisper and said: It is derived from the verse: 鈥淎nd these are they that are impure for you among the creeping animals鈥 (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, Rabbi Shimon said to him: From the twisting of your mouth and your answer it is clear that you are a Torah scholar. Nevertheless, it is prohibited for a student to issue a ruling of halakha in the presence of his teacher. Therefore, I curse you that the son will not return from this journey to his father.

讬爪讗 诇拽专讗转讜 讘谉 转诪诇讬讜谉 专爪讜谞讻诐 讗讘讜讗 注诪讻诐 讘讻讛 专讘讬 砖诪注讜谉 讜讗诪专 诪讛 砖驻讞讛 砖诇 讘讬转 讗讘讗 谞讝讚诪谉 诇讛 诪诇讗讱 砖诇砖 驻注诪讬诐 讜讗谞讬 诇讗 驻注诐 讗讞转 讬讘讗 讛谞住 诪讻诇 诪拽讜诐

The Gemara continues the story: As they were journeying, a demon named ben Temalyon emerged to greet them. He said to them: Do you wish that I will join you and come with you in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, Rabbi Shimon cried and said: What, even for a maidservant of my father鈥檚 home, Hagar the Egyptian, who was Abraham鈥檚 handmaid, an angel was made available to appear to her three times to help her. Each of the three mentions of 鈥渁nd the angel of the Lord said unto her鈥 (Genesis 16:9鈥11) in the story of Hagar is understood as a reference to a different angel. But I apparently do not deserve assistance from an angel even one time, but only help from a demon. In any case, let the miracle come and save the Jewish people, even if only through a demon.

拽讚讬诐 讛讜讗 注诇 讘讘专转讬讛 讚拽讬住专 讻讬 诪讟讗 讛转诐 讗诪专 讘谉 转诪诇讬讜谉 爪讗 讘谉 转诪诇讬讜谉 爪讗 讜讻讬讜谉 讚拽专讜 诇讬讛 谞驻拽 讗讝诇 讗诪专 诇讛讜谉 砖讗讬诇讜 讻诇 诪讛 讚讗讬转 诇讻讜谉 诇诪讬砖讗诇 讜注讬讬诇讬谞讛讜 诇讙谞讝讬讛 诇砖拽讜诇 讻诇 讚讘注讜 讗砖讻讞讜 讛讛讜讗 讗讬讙专讗 砖拽诇讜讛 讜拽专注讜讛

The demon ben Temalyon went before them and ascended into the emperor鈥檚 daughter and possessed her. When Rabbi Shimon ben Yo岣i arrived there, the emperor鈥檚 palace, he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once Rabbi Shimon called to him, ben Temalyon emerged and left the emperor鈥檚 daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, he said to them: Ask from me any reward that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter there that contained the decrees against the Jewish people, and they took it and tore it up, and thereby nullified the decrees.

讜讛讬讬谞讜 讚讗诪专 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 讗谞讬 专讗讬转讬讛 讘注讬专 专讜诪讬 讜讛讜讜 注诇讬讛 讻诪讛 讟讬驻讬 讚诪讬诐

The Gemara adds: And this is the background for that which Rabbi Elazar bar Rabbi Yosei said (Yoma 57a): I saw the Curtain of the Sanctuary in the city of Rome, and on the Curtain were several drops of blood from the bull and the goat of Yom Kippur. When the emperor took them into his treasury Rabbi Elazar saw the Temple vessels that the Romans had captured when they conquered Jerusalem, including the Curtain.

诪转谞讬壮 讛驻讬讙讜诇 讜讛谞讜转专 讗讬谉 诪爪讟专驻讬谉 诪驻谞讬 砖讛谉 砖谞讬 砖诪讜转 讛砖专抓 讜讛谞讘诇讛 讜讻谉 讛谞讘诇讛 讜讘砖专 讛诪转 讗讬谉 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇讟诪讗 讗驻讬诇讜 讘拽诇 砖讘砖谞讬讛谉

MISHNA: Sacrificial meat that is piggul and sacrificial meat that is notar do not join together to constitute the requisite measure of an olive-bulk, due to the fact that they belong to two separate categories of prohibition. The flesh of the carcass of the creeping animal and the flesh of the animal carcass, and likewise the flesh of the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, not even for the more lenient of the two impurities, i.e., the impurity that requires the greater measure.

讙诪壮 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讗 砖谞讜 讗诇讗 诇讟讜诪讗转 讛讬讚讬诐 讚诪讚专讘谞谉 讛讬讗 讗讘诇 诇注谞讬谉 讗讻讬诇讛 诪爪讟专驻讬谉 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 讬讗讻诇 讻讬 拽讚砖 讛讜讗 讻诇 砖讘拽讚砖 驻住讜诇 讘讗 讛讻转讜讘 诇讬转谉 诇讗 转注砖讛 注诇 讗讻讬诇转讜

GEMARA: Rav Yehuda says that Shmuel says: The mishna taught that piggul and notar do not join together only with regard to the ritual impurity of the hands if one touched them, which is by rabbinic law. But with regard to the matter of eating, they do join together. As it is taught in a baraita that Rabbi Eliezer says: The verse states with regard to leftover sacrificial food from meat and bread: 鈥淚t shall not be eaten because it is sacred鈥 (Exodus 29:34). This teaches with regard to anything sacred that has been disqualified for whatever reason, that the verse comes to apply a prohibition with regard to its consumption.

诪转谞讬壮 讛讗讜讻诇 砖谞讟诪讗 讘讗讘 讛讟讜诪讗讛 讜砖谞讟诪讗 讘讜诇讚 讛讟讜诪讗讛 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇讟诪讗 讘拽诇 砖讘砖谞讬讛诐 讻诇 讛讗讜讻诇讬诐 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇驻住讜诇 讛讙讜讬讬讛 讻讘讞爪讬 驻专住

MISHNA: The food that became ritually impure through contact with a primary source of ritual impurity, thereby assuming first-degree ritual impurity, and the food that became ritually impure through contact with a secondary source of ritual impurity, thereby assuming second-degree ritual impurity, join together to constitute the requisite measure of an egg-bulk to transmit impurity in accordance with the more lenient of the two, i.e., second-degree ritual impurity. All the ritually impure foods join together to constitute the requisite measure to disqualify the body [hageviyya] of one who eats half of a half-loaf-bulk [peras] of the impure foods from partaking of teruma.

讻讘诪讝讜谉 砖转讬 住注讜讚讜转 诇注讬专讜讘 讜讻讘讬爪讛 诇讟诪讗 讟讜诪讗转 讗讜讻诇讬谉 讜讻讙专讜讙专转 诇讛讜爪讗转 砖讘转 讜讻讻讜转讘转 讘讬讜诐 讛讻驻讜专讬诐 讻诇 讛诪砖拽讬谉 诪爪讟专驻讬谉 讝讜 注诐 讝讜 诇驻住讜诇 讗转 讛讙讜讬讬讛 讘专讘讬注讬转 讜讻诪诇讗 诇讜讙诪讗 讘讬讜诐 讛讻驻讜专讬诐

Likewise, all foods join together to constitute the requisite measure of food sufficient for two meals, to establish a joining of Shabbat boundaries; and to form the requisite measure of an egg-bulk, to render an item impure with the ritual impurity of food; and to form the measure of a dried fig-bulk, which establishes liability for carrying out food on Shabbat; and to form the volume of a large date, which establishes liability for eating on Yom Kippur. All the liquids join together to constitute the requisite measure to disqualify the body of one who drinks a quarter-log of ritually impure liquid from partaking of teruma; and to constitute the measure of a cheekful, which establishes liability for drinking on Yom Kippur.

讙诪壮 转谞讬讗 专讘讬 砖诪注讜谉 讗讜诪专 诪讛 讟注诐 砖讗驻砖专 诇砖谞讬 砖讬注砖讛 专讗砖讜谉 讜诪讬 拽讗 注讘讬讚 砖谞讬 专讗砖讜谉 讛讗 诇讗 讗驻砖专

GEMARA: It is taught in a baraita that Rabbi Shimon says: What is the reason that food with first-degree ritual impurity joins together with food that has second-degree ritual impurity? The reason is that it is possible for the food with second-degree impurity to render another food impure with first-degree impurity. The Gemara asks: But can a food with second-degree impurity render another food impure with first-degree impurity? That is not possible. If food impure with second-degree impurity touches other food, it renders that food impure with third-degree impurity, not first-degree impurity.

讗诪专 专讘讗 讛讻讬 拽讗诪专 诪讬 讙专诐 诇砖谞讬 诇讗讜 专讗砖讜谉 专讘 讗砖讬 讗诪专 专讗砖讜谉 讜砖谞讬 诇讙讘讬 砖诇讬砖讬 讘谞讬 讞讚讗 讘讬拽转讗 讗讬谞讜谉

Rava said that this is what Rabbi Shimon is saying: What caused that food to become impure with second-degree impurity? Is it not that it was touched by food with first-degree impurity? Since they share a common source, they join together. Rav Ashi similarly said: Food impure with first-degree impurity and food impure with second-degree impurity, with regard to food impure with third-degree impurity, are considered like members of one house, i.e., they both lead to third-degree impurity, either directly or indirectly, and for this reason they join together.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Meilah 17

The William Davidson Talmud | Powered by Sefaria

Meilah 17

讗诪专 诇讬讛 讻讬 拽讗 诪拽讬砖 专讞诪谞讗 诇讘诇 转砖拽爪讜 讗讘诇 诇砖讬注讜专讬谉 诇讗

Rava said to Rav Adda bar Ahava: When the Merciful One juxtaposes kosher and non-kosher animals to creeping animals, this is referring to the prohibition of: 鈥淵ou shall not make your souls detestable鈥 (Leviticus 20:25), teaching that they are all included in that prohibition. But with regard to measures the Torah does not juxtapose those animals to creeping animals. For this reason there is no difference between the measure of impurity of carcasses of kosher animals and non-kosher animals.

诪转谞讬壮 讚诐 讛砖专抓 讜讛讘砖专 诪爪讟专驻讬谉 讝讛 注诐 讝讛 讻诇诇 讗诪专 专讘讬 讬讛讜砖注 讻诇 砖讟讜诪讗转讜 讜砖讬注讜专讜 砖讜讬谉 诪爪讟专驻讬谉

MISHNA: The blood of one of the eight creeping animals listed in the Torah and their flesh join together to constitute the lentil-bulk measure to impart impurity. Rabbi Yehoshua stated a principle: With regard to any items whose impurity, in terms of degree and duration, and measure to impart impurity, are equal, e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, they join together to constitute the requisite measure.

讟讜诪讗转讜 讜诇讗 砖讬注讜专讜 砖讬注讜专讜 讜诇讗 讟讜诪讗转讜 诇讗 讟讜诪讗转讜 砖讬注讜专讜 讗讬谉 诪爪讟专驻讬谉

Rabbi Yehoshua continued: By contrast, with regard to items whose impurity is equal but their measure is not equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose measure is equal but whose impurity is not equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal neither in terms of their impurity nor in terms of their measure, they do not join together to constitute the requisite measure.

讙诪壮 讗诪专 专讘 讞谞讬谉 讗诪专 专讘 讝注讬专讗

GEMARA: The mishna teaches that the blood of one of the eight creeping animals listed in the Torah and the flesh of those animals join together to constitute the lentil-bulk measure required to impart impurity. Rav 岣nin says that Rav Zeira says: The blood and flesh join together only if the blood is from the same animal as the flesh, but not if it is from a different animal.

讜讻谉 讗诪专 专讘讬 讬讜住讬 讘专 专讘讬 讞谞讬谞讗 讛讟诪讗讬谉 诪诇诪讚 砖讛谉 诪爪讟专驻讬谉 讜讗驻讬诇讜 砖专抓 讜砖专抓 砖专抓 讜讚诐 讘讬谉 诪砖诐 讗讞讚 讘讬谉 诪砖谞讬 砖诪讜转

And similarly, Rabbi Yosei bar Rabbi 岣nina says, in rejection of Rav Zeira鈥檚 statement: It is taught in a baraita: The verse states: 鈥淭hese are the impure [hateme鈥檌n] to you among all that creep; whoever touches them when they are dead, shall be impure until the evening鈥 (Leviticus 11:31). This plural form of 鈥hateme鈥檌nteaches that they join together to impart ritual impurity. And this applies even to the flesh of a creeping animal and the flesh of another creeping animal, or the flesh of a creeping animal and the blood of another creeping animal, whether they are from one category, i.e., one type of creeping animal, or from two categories of creeping animal.

讗诪专 专讘 讬讜住祝 诇讗 拽砖讬讗 讻讗谉 讘讻讜诇讜 讻讗谉 讘诪拽爪转讜

Rav Yosef says: This is not difficult. Here, the baraita is referring to a case where the half-measure of flesh and the half-measure of blood both came from an entire animal, and therefore the two half-measures combine, due to the significance of an entire animal. There, in the statement of Rav Zeira, he is speaking of a case where the half-measure of flesh and the half-measure of blood each come from part of an animal.

讜诪谞讗 转讬诪专讗 诪讚转谞讬讗 谞砖驻讱 注诇 讛专爪驻讛 讜讛讬讛 诪拽讜诪讛 拽讟驻专住 讗讬讛诇 注诇 诪拽爪转讜 讟讛讜专 讗讬讛诇 注诇 讻讜诇讜 讟诪讗

And from where do you say that there is a distinction between a case where the flesh and blood come from an entire animal and a case where they come from part of an animal? From that which is taught in a baraita: In a case where one quarter-log of blood from a corpse was spilled on the floor, and its place was a slope [ketafres], so that the blood trickles down, and someone leaned over so that he covered part of it, he remains ritually pure. If he covered all of it, he is rendered impure.

诪讗讬 诪拽爪转讜 讗讬诇讬诪讗 诪拽爪转 讚诐 讜讛讗 讗诪专 专讘讬 讞谞讬谞讗 讗诪专 专讘讬 专讘讬注讬转 讚诐 砖讛讙讬住 讘讛 讟讛讜专讛

The Gemara clarifies the halakha: What does the phrase: Part of it, mean in this context? If we say that it is referring to part of the one quarter-log of blood, whereas if it is a full quarter-log then he is impure, that is difficult: But doesn鈥檛 Rabbi 岣nina say that Rabbi Yehuda HaNasi says: If there was exactly one quarter-log of blood in a pot that one stirred without touching the blood, he remains pure, despite the fact that his body must have overshadowed all the blood at the time, and would therefore have had the status of a tent over it. The reason is that some of the blood must have been absorbed into the spoon with which he stirred, and therefore there no longer remains an entire connected quarter-log. This shows that the entire quarter-log must be together, as one unit, in order to impart impurity.

讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讻讗谉 讘讻讜诇讜 讻讗谉 讘诪拽爪转讜 砖诪注 诪讬谞讛

Rather, isn鈥檛 it correct to conclude from this baraita that there is a distinction between a case where the blood came from an entire corpse, and where it came from part of a corpse? In other words, if the blood came from one body it need not be together as a single unit, whereas if it came from more than one body, it must all be joined together, as in the case mentioned by Rabbi Yehuda HaNasi. Similarly, with regard to the statements of Rav Zeira and the baraita, here the baraita is referring to a situation where the half-measure of flesh and the half-measure of blood came from an entire animal, and due to the significance of an entire animal the two half-measures combine. There, Rav Zeira is referring to a case where the half-measure of flesh and the half-measure of blood come from part of the animal. The Gemara notes that one should indeed conclude from it that this is the correct distinction.

砖讗诇 专讘讬 诪转讬讗 讘谉 讞专砖 讗转 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讘注讬专 专讜诪讬 诪谞讬谉 诇讚诐 砖专爪讬诐 砖讛讜讗 讟诪讗 讗诪专 诇讬讛 讚讗诪专 拽专讗 讜讝讛 诇讻诐 讛讟诪讗

搂 The Gemara relates that Rabbi Matya ben 岣rash asked Rabbi Shimon ben Yo岣i in the city of Rome: From where is it derived with regard to the blood of creeping animals that it is impure? Rabbi Shimon ben Yo岣i said to him: It is derived from the fact that the verse states: 鈥淎nd these are they that are impure for you among the creeping animals鈥 (Leviticus 11:29). Since a similar phrase already appears in Leviticus 11:31, it is derived from here that the blood of creeping animals is impure.

讗诪专讜 诇讜 转诇诪讬讚讬讜 讞讻讬诐 诇讬讛 讘谉 讬讜讞讗讬 讗诪专 诇讛诐 转诇诪讜讚 注专讜讱 讘驻讬讜 砖诇 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 砖驻注诐 讗讞转 讙讝专讛 讛诪诇讻讜转 讙讝专讛 砖诇讗 讬砖诪专讜 讗转 讛砖讘转 讜砖诇讗 讬诪讜诇讜 讗转 讘谞讬讛诐 讜砖讬讘注诇讜 讗转 谞讚讜转

Rabbi Matya ben 岣rash鈥檚 students said to him in amazement: How wise is Rabbi Shimon ben Yo岣i! Rabbi Matya ben 岣rash said to them: This source is not his own, as it is a set tradition in the mouth of Rabbi Elazar bar Rabbi Yosei, and Rabbi Shimon ben Yo岣i learned it from him. Rabbi Matya ben 岣rash provided the background for this claim. As, on one occasion the gentile monarchy issued a decree that the Jewish people may not observe Shabbat, and that they may not circumcise their sons, and that they must engage in intercourse with their wives when they are menstruating.

讛诇讱 专讘讬 专讗讜讘谉 讘谉 讗讬住讟专讜讘诇讬 讜住讬驻专 拽讜诪讬 讜讛诇讱 讜讬砖讘 注诪讛诐 讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬注谞讬 讗讜 讬注砖讬专 讗诪专讜 诇讜 讬注谞讬 讗诪专 诇讛诐 讗诐 讻谉 诇讗 讬注砖讜 诪诇讗讻讛 讘砖讘转 讻讚讬 砖讬注谞讜 讗诪专讜 讟讘讬转 讗诪专 诇讬讘讟诇 讜讘讟诇讜讛

Rabbi Reuven ben Isterobeli went and cut his hair in a komei hairstyle,which was common only among the gentiles, and he went and sat with the gentiles when they were discussing these three decrees. He said to them: One who has an enemy, does he want his enemy to become poor or to become rich? They said to him: He wants his enemy to become poor. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they will not perform labor on Shabbat in order that they will become poor? The gentiles said: That is a good claim that he said; let us nullify our decree. And they indeed nullified it.

讞讝专 讜讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬讻讞讬砖 讗讜 讬讘专讬讗 讗诪专讜 诇讜 讬讻讞讬砖 讗诪专 诇讛诐 讗诐 讻谉 讬诪讜诇讜 讘谞讬讛诐 诇砖诪讜谞讛 讬诪讬诐 讜讬讻讞讬砖讜 讗诪专讜 讟讘讬转 讗诪专 讜讘讟诇讜讛

Again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to become weak or to become healthy? They said to him: He wants his enemy to become weak. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they circumcise their sons after eight days and thereby cause them to become weak? The gentiles said: That is a good claim that he said, and they nullified their decree.

讞讝专 讜讗诪专 诇讛诐 诪讬 砖讬砖 诇讜 讗讜讬讘 讬专讘讛 讗讜 讬转诪注讟 讗诪专讜 诇讜 讬转诪注讟 讗诐 讻谉 诇讗 讬讘注诇讜 谞讚讜转 讗诪专讜 讟讘讬转 讗诪专 讜讘讟诇讜讛

Once again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to multiply or to decrease? They said to him: He wants his enemy to decrease. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn鈥檛 it better that they do not engage in intercourse with their wives when they are menstruating? The gentiles said: That is a good claim that he said, and they nullified their decree.

讛讻讬专讜 讘讜 砖讛讜讗 讬讛讜讚讬 讛讞讝讬专讜诐 讗诪专讜 诪讬 讬诇讱 讜讬讘讟诇 讛讙讝专讜转

A short time later they recognized that Rabbi Reuven ben Isterobeli was a Jew, and they realized that he had fooled them to the advantage of the Jewish people. They therefore arose and reinstated all of their decrees. The Sages then said: Who will go and nullify these decrees?

讬诇讱 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 砖讛讜讗 诪诇讜诪讚 讘谞住讬诐 讜讗讞专讬讜 诪讬 讬诇讱 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬

Let Rabbi Shimon ben Yo岣i go to Rome, as he is accustomed to experiencing miracles. And who shall go after him, i.e., with him? Rabbi Elazar bar Rabbi Yosei.

讗诪专 诇讛诐 专讘讬 讬讜住讬 讜讗讬诇讜 讛讬讛 讗讘讗 讞诇驻转讗 拽讬讬诐 讬讻讜诇讬谉 讗转诐 诇讜诪专 诇讜 转谉 讘谞讱 诇讛专讬讙讛 讗诪专 诇讛诐 专壮 砖诪注讜谉 讗讬诇讜 讛讬讛 讬讜讞讗讬 讗讘讗 拽讬讬诐 讬讻讜诇讬谉 讗转诐 诇讜诪专 诇讜 转谉 讘谞讱 诇讛专讬讙讛

When Rabbi Yosei, Rabbi Elazar鈥檚 father, heard this suggestion, he said to the Sages: But if Abba 岣lafta, my father, were alive, would you be able to say to him: Give your son to be killed? If so, how can you ask me to send my son to Rome, where he is likely to be killed? Rabbi Shimon said to the Sages: If Yo岣i, my father, were alive, would you be able to say to him: Give your son to be killed? Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me.

讗诪专 诇讛讜 专讘讬 讬讜住讬 讗谞讗 讗讝诇讬谉 讚诇诪讗 注谞讬砖 诇讬讛 专讘讬 砖诪注讜谉 讚拽讗 诪住转驻讬谞讗 拽讘讬诇 注诇讬讛 讚诇讗 诇讬注谞砖讬讛 讗驻讬诇讜 讛讻讬 注谞砖讬讛

Upon hearing this, Rabbi Yosei said to the Sages: If so, I will go in place of my son. I do not want him to go with Rabbi Shimon ben Yo岣i, as this is what I fear: My son Elazar is young and quick to answer, and I am concerned lest Rabbi Shimon, who is hot-tempered, will become angry with him and punish him. Rabbi Shimon accepted upon himself that he would not punish Rabbi Elazar. The Gemara notes that even so, Rabbi Shimon did punish him while they were on their journey.

讻砖讛讬讜 诪讛诇讻讬谉 讘讚专讱 谞砖讗诇讛 砖讗诇讛 讝讜 讘驻谞讬讛诐 诪谞讬谉 诇讚诐 讛砖专抓 砖讛讜讗 讟诪讗 注拽诐 驻讬讜 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 讜讗诪专 讜讝讛 诇讻诐 讛讟诪讗 讗诪专 诇讬讛 专讘讬 砖诪注讜谉 诪注拽讬诪转 砖驻转讬讱 讗转讛 谞讬讻专 砖转诇诪讬讚 讞讻诐 讗转讛 讗诇 讬讞讝讜专 讛讘谉 讗爪诇 讗讘讬讜

Why did Rabbi Shimon end up punishing Rabbi Elazar? When they were walking on the road, this following question was asked before them: From where is it derived with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth to whisper and said: It is derived from the verse: 鈥淎nd these are they that are impure for you among the creeping animals鈥 (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, Rabbi Shimon said to him: From the twisting of your mouth and your answer it is clear that you are a Torah scholar. Nevertheless, it is prohibited for a student to issue a ruling of halakha in the presence of his teacher. Therefore, I curse you that the son will not return from this journey to his father.

讬爪讗 诇拽专讗转讜 讘谉 转诪诇讬讜谉 专爪讜谞讻诐 讗讘讜讗 注诪讻诐 讘讻讛 专讘讬 砖诪注讜谉 讜讗诪专 诪讛 砖驻讞讛 砖诇 讘讬转 讗讘讗 谞讝讚诪谉 诇讛 诪诇讗讱 砖诇砖 驻注诪讬诐 讜讗谞讬 诇讗 驻注诐 讗讞转 讬讘讗 讛谞住 诪讻诇 诪拽讜诐

The Gemara continues the story: As they were journeying, a demon named ben Temalyon emerged to greet them. He said to them: Do you wish that I will join you and come with you in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, Rabbi Shimon cried and said: What, even for a maidservant of my father鈥檚 home, Hagar the Egyptian, who was Abraham鈥檚 handmaid, an angel was made available to appear to her three times to help her. Each of the three mentions of 鈥渁nd the angel of the Lord said unto her鈥 (Genesis 16:9鈥11) in the story of Hagar is understood as a reference to a different angel. But I apparently do not deserve assistance from an angel even one time, but only help from a demon. In any case, let the miracle come and save the Jewish people, even if only through a demon.

拽讚讬诐 讛讜讗 注诇 讘讘专转讬讛 讚拽讬住专 讻讬 诪讟讗 讛转诐 讗诪专 讘谉 转诪诇讬讜谉 爪讗 讘谉 转诪诇讬讜谉 爪讗 讜讻讬讜谉 讚拽专讜 诇讬讛 谞驻拽 讗讝诇 讗诪专 诇讛讜谉 砖讗讬诇讜 讻诇 诪讛 讚讗讬转 诇讻讜谉 诇诪讬砖讗诇 讜注讬讬诇讬谞讛讜 诇讙谞讝讬讛 诇砖拽讜诇 讻诇 讚讘注讜 讗砖讻讞讜 讛讛讜讗 讗讬讙专讗 砖拽诇讜讛 讜拽专注讜讛

The demon ben Temalyon went before them and ascended into the emperor鈥檚 daughter and possessed her. When Rabbi Shimon ben Yo岣i arrived there, the emperor鈥檚 palace, he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once Rabbi Shimon called to him, ben Temalyon emerged and left the emperor鈥檚 daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, he said to them: Ask from me any reward that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter there that contained the decrees against the Jewish people, and they took it and tore it up, and thereby nullified the decrees.

讜讛讬讬谞讜 讚讗诪专 专讘讬 讗诇注讝专 讘专 专讘讬 讬讜住讬 讗谞讬 专讗讬转讬讛 讘注讬专 专讜诪讬 讜讛讜讜 注诇讬讛 讻诪讛 讟讬驻讬 讚诪讬诐

The Gemara adds: And this is the background for that which Rabbi Elazar bar Rabbi Yosei said (Yoma 57a): I saw the Curtain of the Sanctuary in the city of Rome, and on the Curtain were several drops of blood from the bull and the goat of Yom Kippur. When the emperor took them into his treasury Rabbi Elazar saw the Temple vessels that the Romans had captured when they conquered Jerusalem, including the Curtain.

诪转谞讬壮 讛驻讬讙讜诇 讜讛谞讜转专 讗讬谉 诪爪讟专驻讬谉 诪驻谞讬 砖讛谉 砖谞讬 砖诪讜转 讛砖专抓 讜讛谞讘诇讛 讜讻谉 讛谞讘诇讛 讜讘砖专 讛诪转 讗讬谉 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇讟诪讗 讗驻讬诇讜 讘拽诇 砖讘砖谞讬讛谉

MISHNA: Sacrificial meat that is piggul and sacrificial meat that is notar do not join together to constitute the requisite measure of an olive-bulk, due to the fact that they belong to two separate categories of prohibition. The flesh of the carcass of the creeping animal and the flesh of the animal carcass, and likewise the flesh of the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, not even for the more lenient of the two impurities, i.e., the impurity that requires the greater measure.

讙诪壮 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讗 砖谞讜 讗诇讗 诇讟讜诪讗转 讛讬讚讬诐 讚诪讚专讘谞谉 讛讬讗 讗讘诇 诇注谞讬谉 讗讻讬诇讛 诪爪讟专驻讬谉 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 讬讗讻诇 讻讬 拽讚砖 讛讜讗 讻诇 砖讘拽讚砖 驻住讜诇 讘讗 讛讻转讜讘 诇讬转谉 诇讗 转注砖讛 注诇 讗讻讬诇转讜

GEMARA: Rav Yehuda says that Shmuel says: The mishna taught that piggul and notar do not join together only with regard to the ritual impurity of the hands if one touched them, which is by rabbinic law. But with regard to the matter of eating, they do join together. As it is taught in a baraita that Rabbi Eliezer says: The verse states with regard to leftover sacrificial food from meat and bread: 鈥淚t shall not be eaten because it is sacred鈥 (Exodus 29:34). This teaches with regard to anything sacred that has been disqualified for whatever reason, that the verse comes to apply a prohibition with regard to its consumption.

诪转谞讬壮 讛讗讜讻诇 砖谞讟诪讗 讘讗讘 讛讟讜诪讗讛 讜砖谞讟诪讗 讘讜诇讚 讛讟讜诪讗讛 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇讟诪讗 讘拽诇 砖讘砖谞讬讛诐 讻诇 讛讗讜讻诇讬诐 诪爪讟专驻讬谉 讝讛 注诐 讝讛 诇驻住讜诇 讛讙讜讬讬讛 讻讘讞爪讬 驻专住

MISHNA: The food that became ritually impure through contact with a primary source of ritual impurity, thereby assuming first-degree ritual impurity, and the food that became ritually impure through contact with a secondary source of ritual impurity, thereby assuming second-degree ritual impurity, join together to constitute the requisite measure of an egg-bulk to transmit impurity in accordance with the more lenient of the two, i.e., second-degree ritual impurity. All the ritually impure foods join together to constitute the requisite measure to disqualify the body [hageviyya] of one who eats half of a half-loaf-bulk [peras] of the impure foods from partaking of teruma.

讻讘诪讝讜谉 砖转讬 住注讜讚讜转 诇注讬专讜讘 讜讻讘讬爪讛 诇讟诪讗 讟讜诪讗转 讗讜讻诇讬谉 讜讻讙专讜讙专转 诇讛讜爪讗转 砖讘转 讜讻讻讜转讘转 讘讬讜诐 讛讻驻讜专讬诐 讻诇 讛诪砖拽讬谉 诪爪讟专驻讬谉 讝讜 注诐 讝讜 诇驻住讜诇 讗转 讛讙讜讬讬讛 讘专讘讬注讬转 讜讻诪诇讗 诇讜讙诪讗 讘讬讜诐 讛讻驻讜专讬诐

Likewise, all foods join together to constitute the requisite measure of food sufficient for two meals, to establish a joining of Shabbat boundaries; and to form the requisite measure of an egg-bulk, to render an item impure with the ritual impurity of food; and to form the measure of a dried fig-bulk, which establishes liability for carrying out food on Shabbat; and to form the volume of a large date, which establishes liability for eating on Yom Kippur. All the liquids join together to constitute the requisite measure to disqualify the body of one who drinks a quarter-log of ritually impure liquid from partaking of teruma; and to constitute the measure of a cheekful, which establishes liability for drinking on Yom Kippur.

讙诪壮 转谞讬讗 专讘讬 砖诪注讜谉 讗讜诪专 诪讛 讟注诐 砖讗驻砖专 诇砖谞讬 砖讬注砖讛 专讗砖讜谉 讜诪讬 拽讗 注讘讬讚 砖谞讬 专讗砖讜谉 讛讗 诇讗 讗驻砖专

GEMARA: It is taught in a baraita that Rabbi Shimon says: What is the reason that food with first-degree ritual impurity joins together with food that has second-degree ritual impurity? The reason is that it is possible for the food with second-degree impurity to render another food impure with first-degree impurity. The Gemara asks: But can a food with second-degree impurity render another food impure with first-degree impurity? That is not possible. If food impure with second-degree impurity touches other food, it renders that food impure with third-degree impurity, not first-degree impurity.

讗诪专 专讘讗 讛讻讬 拽讗诪专 诪讬 讙专诐 诇砖谞讬 诇讗讜 专讗砖讜谉 专讘 讗砖讬 讗诪专 专讗砖讜谉 讜砖谞讬 诇讙讘讬 砖诇讬砖讬 讘谞讬 讞讚讗 讘讬拽转讗 讗讬谞讜谉

Rava said that this is what Rabbi Shimon is saying: What caused that food to become impure with second-degree impurity? Is it not that it was touched by food with first-degree impurity? Since they share a common source, they join together. Rav Ashi similarly said: Food impure with first-degree impurity and food impure with second-degree impurity, with regard to food impure with third-degree impurity, are considered like members of one house, i.e., they both lead to third-degree impurity, either directly or indirectly, and for this reason they join together.

Scroll To Top