Rabbi Yehuda questioned the law in our Mishna as quoted by Sumchus “on a corpse and on an olive bulk from a dead corpse” – if an olive bulk is enough to make the nazir shave, obviously a whole corpse. Since Rabbi Yehuda was angry at this, Rabbi Yosi tries to explain the Mishna. However, his answer is rejected, but the Gemara quotes Rabbi Yochanan and Rava who each bring different ways to understand this phrase – either it was from a miscarried fetus whose limbs were not yet joined or it was bones from a very small corpse that did not contain the minimum size (1/4 kav) to pass on impurity, but they formed the majority of the limbs in the body or the majority of the structure of the body. Netzel is defined as liquid from a corpse that congealed. Why does it need to congeal? Is the law of netzel (liquid from a dead body carries impurity) also applicable to impurity of dead animals? If one holds that high-level impurity of a neveila (dead animal) is only for food that is fit to be eaten by humans, then netzel is clearly not impure in animals, but if one holds it must be fit to be eaten by a dog, then it may apply to animals as well. They try to answer the question from a braita about liquid cooked by the sun which does not carry impurity, but they conclude that it is so rotten that it is not even fit to be eaten by a dog and therefore can’t be used to answer the question. Rami bar Hama asks a question on a Mishna in Machshirin 5:9 regarding thick liquids that when poured, both parts are considered as one and one part can make the other impure in this way. Rami bar Hama asks whether the rabbis disagree with Beit Shamai, do they hold that one part makes the other impure only if the substance flows backward when the pouring stops or is it when the substance is so thick and sticky that it is viewed as one unit? The Tosefta in Ohalot 4:3 and our Mishna are quoted to answer the question, however, both attempts are rejected. How much is the requisite amount “melo tarvad” (a ladleful) mentioned in the Mishna? Two opinions are brought. A difficulty is raised against one of the opinions from a braita but it is resolved in two possible ways.
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
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This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
Nazir 50
אָמַר רַבִּי יוֹסֵי: יֹאמְרוּ מֵאִיר שָׁכַב, יְהוּדָה כָּעַס, יוֹסֵי שָׁתַק — תּוֹרָה מַה תְּהֵא עָלֶיהָ? אָמַר רַבִּי יוֹסֵי: לֹא נִצְרְכָה אֶלָּא לְמֵת שֶׁאֵין עָלָיו כְּזַיִת בָּשָׂר. וַעֲדַיִין יֹאמַר: עַל אֵבֶר מִמֶּנּוּ מְגַלֵּחַ, עַל כּוּלּוֹ לֹא כׇּל שֶׁכֵּן?!
Rabbi Yosei said: Now they will say: Meir is dead, Yehuda is angry, and Yosei remained silent and did not respond. If so, what will become of the Torah? Rabbi Yosei therefore said: It is not necessary to teach that a nazirite must shave for impurity imparted by a corpse, but only that he must shave even for impurity imparted by a corpse upon which there is not an olive-bulk of flesh. The Gemara asks: But one could still say: If he must shave for impurity imparted by a limb from a corpse, even if it is less than an olive-bulk, as stated in the mishna, is it not all the more so that he must shave for impurity imparted by all of a corpse, even if it does not contain an olive-bulk of flesh?
אֶלָּא, כִּדְאָמַר רַבִּי יוֹחָנָן: לֹא נִצְרְכָה אֶלָּא לְנֵפֶל שֶׁלֹּא נִתְקַשְּׁרוּ אֵבָרָיו בְּגִידִין. הָכָא נָמֵי: בְּנֵפֶל שֶׁלֹּא נִתְקַשְּׁרוּ אֵבָרָיו בְּגִידִין.
Rather, the mishna should be explained as Rabbi Yoḥanan said, with regard to a different issue: It is necessary only for a miscarried fetus whose limbs had not yet become joined to its sinews. Here too, one can say that the mishna’s statement that a nazirite must shave for impurity imparted by a corpse is referring to a miscarried fetus whose limbs had not yet become joined to its sinews. Although it does not impart impurity through one of its limbs, as the limbs lack sinews and bones, this corpse itself does impart impurity.
רָבָא אָמַר: לֹא נִצְרְכָה אֶלָּא לְרוֹב בִּנְיָינוֹ וּלְרוֹב מִנְיָינוֹ, שֶׁאֵין בָּהֶן רוֹבַע עֲצָמוֹת.
Rava said a different explanation: This ruling is necessary only for the majority of the structure or the majority of the number of bones of a very small corpse, despite the fact that together they do not contain a quarter-kav of bones. Since these bones comprise the majority of the structure or the majority of the number of bones of a corpse, they have the status of a whole body. This halakha could not have been derived from the measure of impurity of part of the body, as this corpse is very small.
עַל כְּזַיִת מֵת וְעַל כְּזַיִת נֶצֶל. וְאֵיזֶהוּ נֶצֶל — בְּשַׂר הַמֵּת שֶׁקָּרַשׁ, וּמוֹהַל שֶׁהִרְתִּיחַ.
§ The mishna taught: A nazirite shaves for impurity imparted by an olive-bulk of a corpse and for impurity imparted by an olive-bulk of fluid. The Gemara explains: And what is fluid? This is referring to flesh of the corpse that liquefied and subsequently congealed, and liquid [mohal] from the corpse that began to boil and then hardened.
הֵיכִי דָּמֵי? אִילֵּימָא דְּלָא יָדְעִינַן דְּדִידֵיהּ הוּא, כִּי קָרַשׁ מַאי הָוֵי? אֶלָּא דְּיָדְעִינַן דְּדִידֵיהּ הוּא, אַף עַל גַּב דְּלֹא קָרַשׁ!
The Gemara asks: What are the circumstances in which the congealment is a determinative factor in the imparting of impurity? If we say that we do not know that the substance with which the nazirite came into contact is from the corpse, even if it congealed, what of it? Rather, you will say that we know that it came from the corpse. But then the nazirite should be impure even though it has not congealed.
אָמַר רַבִּי יִרְמְיָה: בִּסְתָם. אִי קָרַשׁ — מוֹהֵל הוּא, לֹא קָרַשׁ — דִּלְמָא כִּיחוֹ וְנִיעוֹ הוּא.
Rabbi Yirmeya said that this is referring to an unspecified substance that is definitely from the corpse but is not necessarily a substance that imparts impurity. One therefore examines the substance: If the substance eventually congeals, it is liquid from the corpse, which imparts impurity; if it does not congeal, perhaps it is his phlegm and his spittle, which do not impart impurity.
בְּעָא מִינֵּיהּ אַבָּיֵי מֵרַבָּה: יֵשׁ נֶצֶל לִבְהֵמָה אוֹ אֵין נֶצֶל לִבְהֵמָה? מִי אָמְרִינַן גְּמִירִי נֶצֶל דְּאָתֵי מֵאָדָם, אֲבָל דְּאָתֵי מִבְּהֵמָה — לָא. אוֹ דִלְמָא לָא שְׁנָא?
§ With regard to the impurity of fluids from a corpse, Abaye raised a dilemma before Rabba: Is there the category of fluid with regard to animals, or is there no category of fluid with regard to animals? In other words, does fluid from an animal carcass impart impurity like the animal carcass itself or not? The Gemara explains the two sides of the dilemma: Do we say that it is learned as a tradition that fluid that comes from a person is impure but fluid that comes from an animal is not impure? Or perhaps it is no different, as fluid from a corpse is always considered like the flesh itself?
הָנִיחָא לְמַאן דְּאָמַר טוּמְאָה חֲמוּרָה עַד לְגֵר, וְטוּמְאָה קַלָּה עַד לְכֶלֶב — שַׁפִּיר.
The Gemara comments: This works out well according to the one who says that a carcass imparts impurity by a severe impurity, through contact and carrying, only until the carcass becomes inedible for a stranger, i.e., in order impart impurity it must be fit for human consumption. And the carcass imparts impurity by a light impurity that imparts impurity on food through contact until the carcass become inedible for a dog. According to this opinion, it is well, as the halakha of fluid certainly does not apply to an animal, since meat that has liquefied is no longer fit for human consumption.
אֶלָּא לְמַאן דְּאָמַר טוּמְאָה חֲמוּרָה עַד לְכֶלֶב, מַאי אִיכָּא לְמֵימַר?
However, according to the one who says that a carcass imparts impurity by a severe impurity until it becomes inedible for a dog, what is there to say? Since fluids from an animal carcass are presumably fit to be eaten by a dog, the above dilemma as to whether it is impure remains pertinent.
תָּא שְׁמַע: הִמְחוּהוּ בָּאוּר — טָמֵא, בַּחַמָּה — טָהוֹר. וְאִי סָלְקָא דַעְתָּךְ עַד לְכֶלֶב, אֲפִילּוּ בַּחַמָּה נָמֵי!
The Gemara answers: Come and hear a resolution from the Tosefta (Zavim 5:9): The fat of an animal carcass that someone liquefied in fire is still impure. However, if it melted in the sun, which impairs its taste, it is pure. And if it enters your mind that according to the opinion that a carcass imparts impurity until it becomes inedible for a dog the impurity of fluids does apply to an animal carcass, if so, even fat that dissolved in the sun should also be impure. Even if its taste is spoiled, it remains edible for a dog.
אֵימַת מַמְחֵי לֵיהּ — בָּתַר דְּאַסְרַח בְּחַמָּה, כֵּיוָן דְּאַסְרַח — הָוֵה לֵיהּ עָפָר.
The Gemara answers: When does this fat liquefy? After it has putrefied, which is why it was thrown out, at which point it melted in the sun. However, once it putrefied, it had already become like dust and lost any status of ritual impurity it once had. Once it has melted, it is no longer edible for a dog. Consequently, this source provides no proof.
תְּנַן: כׇּל הַנִּצּוֹק — טָהוֹר.
§ The Gemara discusses a related issue. We learned in a mishna (Makhshirin 5:9): Anything that is poured remains ritually pure. In other words, if one pours liquid from one vessel into another, the stream of liquid is not considered to connect the two vessels. Consequently, if the upper vessel and its contents are pure, they do not become impure even if the lower vessel into which the liquid is poured is impure. The stream of liquid does not link them in this manner.
חוּץ מִדְּבַשׁ הַזִּיפִים וְהַצַּפִּיחִית.
The mishna adds: This is the case for all liquids except for zifim honey, a very thick type of honey, and batter, e.g., flour mixed with honey. Since these substances are highly viscous, they are not considered liquids. Rather, they are a kind of soft solid food, which means that they are a single unit that links the two vessels with regard to impurity.
בֵּית שַׁמַּאי אוֹמְרִים: אַף הַמִּקְפָּה שֶׁל גְּרִיסִין וְשֶׁל פּוֹל, מִפְּנֵי שֶׁהִיא סוֹלֶדֶת לַאֲחוֹרֶיהָ.
Beit Shammai say: Even the stream of a stew made of crushed and broken beans or of whole beans also connects two items because it returns backward. When one stops pouring this stew, part of the dish reverts to its place of origin, and therefore the stream is considered a single unit.
בָּעֵי רָמֵי בַּר חָמָא: יֵשׁ נִצּוֹק לָאוֹכָלִין, אוֹ אֵין נִצּוֹק לָאוֹכָלִין. מִי אָמְרִינַן מִשּׁוּם דְּאִית בְּהוּ רִירֵי, וְהָנֵי לֵית בְּהוּ רִירֵי. אוֹ דִּלְמָא מִשּׁוּם דִּסְמִיכִין הוּא, וְהָכָא הָא סְמִיכִין?
§ Rami bar Ḥama raises a dilemma: According to the opinion of the Rabbis that in general, poured liquid does not serve to connect, is there a stream for food, or is there not a stream for food? If one pours melted food into an impure vessel, does the food which one is pouring become impure? The Gemara explains the two sides of the dilemma: Do we say that zifim honey and batter connect different items because they have a flow that returns backward, and these regular foods do not have a flow that returns backward? Or, perhaps the reason why zifim honey and batter connect is because they are viscous, and here the melted foodstuffs are also viscous.
אָמַר רָבָא, תָּא שְׁמַע: חֵלֶב הַמֵּת שֶׁהוּא שָׁלֵם וְהִתִּיכוֹ — טָמֵא, הָיָה מְפוֹרָד וְהִתִּיכוֹ — טָהוֹר. וְאִי סָלְקָא דַעְתָּךְ אֵין נִצּוֹק לָאוֹכָלִין, שָׁלֵם וְהִתִּיכוֹ נָמֵי לִיטְהַר!
Rava said: Come and hear a resolution from the Tosefta (Oholot 4:3): If there was fat of a corpse that was whole and contained an olive-bulk, and one melted it, it is ritually impure. If from the outset the fat was separated into pieces smaller than an olive-bulk, which do not impart impurity, and one melted it, so that it combined into an olive-bulk in its melted state, it is pure. And if it enters your mind that there is no stream for food, even if it was whole and one melted it, it should also be pure, as it became liquid and spread throughout the pan. Consequently, each part should be considered separate, which means the food is not the size of an olive-bulk.
אָמַר רַבִּי זֵירָא: אֲנָא וּמָר בְּרֵיהּ דְּרָבִינָא תַּרְגֵּימְנָא: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן דְּבַהֲדֵי דְּמַרְתַּח לֵיהּ, סָלֵיק עַמּוּדָא דְנוּרָא לְפוּמֵּיהּ דְּמָנָא וְקָרֵשׁ, דְּאִיתֵיהּ כּוּלֵּא גַּבֵּי הֲדָדֵי.
Rabbi Zeira said: I and Mar, son of Ravina, explained it: With what are we dealing here? With a case where as he was heating it, the column of fire rose from under the pan to the mouth of the vessel, and the fat congealed there, so that it was all present together, i.e., there was no stream at all.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי, תָּא שְׁמַע: בֵּית שַׁמַּאי אוֹמְרִים: אַף הַמִּקְפָּה שֶׁל גְּרִיסִין וְשֶׁל פּוֹל — מִפְּנֵי שֶׁהֵן סוֹלְדִין לַאֲחוֹרֵיהֶן. מִידֵּי אִירְיָא? הָתָם, מִשּׁוּם דִּסְמִיכִין. הָכָא, מִשּׁוּם רִירֵי.
Ravina said to Rav Ashi: Come and hear a resolution from the mishna to the question of whether food is considered a stream. Beit Shammai say: Even the stream of a stew made of crushed and broken beans or of whole beans also connects two items because it returns backward. This indicates that the dispute in the mishna is whether or not stew meets the criteria of returning backward, and the Rabbis hold that honey and anything like it, which return backward, are considered a stream. Rav Ashi replied: Are the cases comparable? There, in the case of honey, one might suggest it is a stream because it is viscous. Here, with regard to the stew, the reason Beit Shammai rule stringently is due to the flow, which returns backward. The Rabbis do not agree that this is a factor at all.
וְעַל מְלֹא תַּרְווֹד רָקָב. וְכַמָּה שִׁיעוּרוֹ? חִזְקִיָּה אָמַר: מְלֹא פִּיסַּת הַיָּד, רַבִּי יוֹחָנָן אָמַר: מְלֹא חׇפְנָיו. תְּנַן: מְלֹא תַּרְווֹד רָקָב שֶׁאָמְרוּ, יֶשְׁנָן מֵעִיקַּר אֶצְבָּעוֹת וּלְמַעְלָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: מְלֹא חׇפְנָיו.
§ The mishna taught: And for impurity imparted by a full ladle of dust. The Gemara inquires: And how much is this measure of a full ladle of dust? Ḥizkiyya said: A full palm of the hand. Rabbi Yoḥanan said: His handfuls, i.e., the amount that can be held in the whole hand, including the fingers. The Gemara cites a relevant source. We learned in the Tosefta (Oholot 2:2): The full ladle of dust that the Sages spoke of includes all that can be contained from the base of the fingers and above; this is the statement of Rabbi Meir. And the Rabbis say: His handfuls.
בִּשְׁלָמָא רַבִּי יוֹחָנָן הוּא דְּאָמַר כְּרַבָּנַן. אֶלָּא חִזְקִיָּה כְּמַאן? לָא כְּרַבִּי מֵאִיר וְלָא כְּרַבָּנַן! אָמְרִי: מְלֹא פִּיסַּת הַיָּד וּמְלֹא קִשְׁרֵי אֶצְבְּעוֹתָיו לְמַעְלָה — חַד שִׁיעוּרָא הוּא.
Granted, Rabbi Yoḥanan spoke in accordance with the opinion of the Rabbis. But in accordance with whose opinion did Ḥizkiyya state his opinion? His ruling is neither in accordance with the opinion of Rabbi Meir nor in accordance with that of the Rabbis. The Rabbis require his handfuls, Rabbi Meir refers only to the amount contained in the fingers themselves, while Ḥizkiyya rules that it is the amount that can rest on the palm of a hand. The Sages say in response that Ḥizkiyya’s amount of a full palm of his hand and Rabbi Meir’s measurement of a full amount of his finger joints from the palm of the hand and above are one and the same measure.
אֲמַר לֵיהּ רַב שִׁימִי בַּר אַדָּא לְרַב פָּפָּא: מִמַּאי דְּהַאי מִקִּשְׁרֵי אֶצְבְּעוֹתָיו וּלְמַעְלָה לְרֹאשׁ? דִּלְמָא לְמַטָּה מִדִּידֵיהּ, דְּהָוֵה לֵיהּ מְלֹא פִּיסַּת הַיָּד? תֵּיקוּ.
The Gemara raises a difficulty with regard to the basis of the question directed toward the opinion of Ḥizkiyya. Rav Shimi bar Adda said to Rav Pappa: From where do we know that this amount specified by Rabbi Meir: From his finger joints and above, means toward the ends of the fingers? Perhaps it is referring to below it, toward the arm, in which case it is exactly the same as Ḥizkiyya’s amount: A full palm of the hand. If so, this baraita presents no difficulty to Ḥizkiyya at all. No answer was found, and the Gemara says that the question shall stand unresolved.
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After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
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 decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Huntington, United States
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
Minneapolis, MN, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, 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
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
Tel Aviv, 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 decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Memphis, Tennessee, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, 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
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
Nazir 50
אָמַר רַבִּי יוֹסֵי: יֹאמְרוּ מֵאִיר שָׁכַב, יְהוּדָה כָּעַס, יוֹסֵי שָׁתַק — תּוֹרָה מַה תְּהֵא עָלֶיהָ? אָמַר רַבִּי יוֹסֵי: לֹא נִצְרְכָה אֶלָּא לְמֵת שֶׁאֵין עָלָיו כְּזַיִת בָּשָׂר. וַעֲדַיִין יֹאמַר: עַל אֵבֶר מִמֶּנּוּ מְגַלֵּחַ, עַל כּוּלּוֹ לֹא כׇּל שֶׁכֵּן?!
Rabbi Yosei said: Now they will say: Meir is dead, Yehuda is angry, and Yosei remained silent and did not respond. If so, what will become of the Torah? Rabbi Yosei therefore said: It is not necessary to teach that a nazirite must shave for impurity imparted by a corpse, but only that he must shave even for impurity imparted by a corpse upon which there is not an olive-bulk of flesh. The Gemara asks: But one could still say: If he must shave for impurity imparted by a limb from a corpse, even if it is less than an olive-bulk, as stated in the mishna, is it not all the more so that he must shave for impurity imparted by all of a corpse, even if it does not contain an olive-bulk of flesh?
אֶלָּא, כִּדְאָמַר רַבִּי יוֹחָנָן: לֹא נִצְרְכָה אֶלָּא לְנֵפֶל שֶׁלֹּא נִתְקַשְּׁרוּ אֵבָרָיו בְּגִידִין. הָכָא נָמֵי: בְּנֵפֶל שֶׁלֹּא נִתְקַשְּׁרוּ אֵבָרָיו בְּגִידִין.
Rather, the mishna should be explained as Rabbi Yoḥanan said, with regard to a different issue: It is necessary only for a miscarried fetus whose limbs had not yet become joined to its sinews. Here too, one can say that the mishna’s statement that a nazirite must shave for impurity imparted by a corpse is referring to a miscarried fetus whose limbs had not yet become joined to its sinews. Although it does not impart impurity through one of its limbs, as the limbs lack sinews and bones, this corpse itself does impart impurity.
רָבָא אָמַר: לֹא נִצְרְכָה אֶלָּא לְרוֹב בִּנְיָינוֹ וּלְרוֹב מִנְיָינוֹ, שֶׁאֵין בָּהֶן רוֹבַע עֲצָמוֹת.
Rava said a different explanation: This ruling is necessary only for the majority of the structure or the majority of the number of bones of a very small corpse, despite the fact that together they do not contain a quarter-kav of bones. Since these bones comprise the majority of the structure or the majority of the number of bones of a corpse, they have the status of a whole body. This halakha could not have been derived from the measure of impurity of part of the body, as this corpse is very small.
עַל כְּזַיִת מֵת וְעַל כְּזַיִת נֶצֶל. וְאֵיזֶהוּ נֶצֶל — בְּשַׂר הַמֵּת שֶׁקָּרַשׁ, וּמוֹהַל שֶׁהִרְתִּיחַ.
§ The mishna taught: A nazirite shaves for impurity imparted by an olive-bulk of a corpse and for impurity imparted by an olive-bulk of fluid. The Gemara explains: And what is fluid? This is referring to flesh of the corpse that liquefied and subsequently congealed, and liquid [mohal] from the corpse that began to boil and then hardened.
הֵיכִי דָּמֵי? אִילֵּימָא דְּלָא יָדְעִינַן דְּדִידֵיהּ הוּא, כִּי קָרַשׁ מַאי הָוֵי? אֶלָּא דְּיָדְעִינַן דְּדִידֵיהּ הוּא, אַף עַל גַּב דְּלֹא קָרַשׁ!
The Gemara asks: What are the circumstances in which the congealment is a determinative factor in the imparting of impurity? If we say that we do not know that the substance with which the nazirite came into contact is from the corpse, even if it congealed, what of it? Rather, you will say that we know that it came from the corpse. But then the nazirite should be impure even though it has not congealed.
אָמַר רַבִּי יִרְמְיָה: בִּסְתָם. אִי קָרַשׁ — מוֹהֵל הוּא, לֹא קָרַשׁ — דִּלְמָא כִּיחוֹ וְנִיעוֹ הוּא.
Rabbi Yirmeya said that this is referring to an unspecified substance that is definitely from the corpse but is not necessarily a substance that imparts impurity. One therefore examines the substance: If the substance eventually congeals, it is liquid from the corpse, which imparts impurity; if it does not congeal, perhaps it is his phlegm and his spittle, which do not impart impurity.
בְּעָא מִינֵּיהּ אַבָּיֵי מֵרַבָּה: יֵשׁ נֶצֶל לִבְהֵמָה אוֹ אֵין נֶצֶל לִבְהֵמָה? מִי אָמְרִינַן גְּמִירִי נֶצֶל דְּאָתֵי מֵאָדָם, אֲבָל דְּאָתֵי מִבְּהֵמָה — לָא. אוֹ דִלְמָא לָא שְׁנָא?
§ With regard to the impurity of fluids from a corpse, Abaye raised a dilemma before Rabba: Is there the category of fluid with regard to animals, or is there no category of fluid with regard to animals? In other words, does fluid from an animal carcass impart impurity like the animal carcass itself or not? The Gemara explains the two sides of the dilemma: Do we say that it is learned as a tradition that fluid that comes from a person is impure but fluid that comes from an animal is not impure? Or perhaps it is no different, as fluid from a corpse is always considered like the flesh itself?
הָנִיחָא לְמַאן דְּאָמַר טוּמְאָה חֲמוּרָה עַד לְגֵר, וְטוּמְאָה קַלָּה עַד לְכֶלֶב — שַׁפִּיר.
The Gemara comments: This works out well according to the one who says that a carcass imparts impurity by a severe impurity, through contact and carrying, only until the carcass becomes inedible for a stranger, i.e., in order impart impurity it must be fit for human consumption. And the carcass imparts impurity by a light impurity that imparts impurity on food through contact until the carcass become inedible for a dog. According to this opinion, it is well, as the halakha of fluid certainly does not apply to an animal, since meat that has liquefied is no longer fit for human consumption.
אֶלָּא לְמַאן דְּאָמַר טוּמְאָה חֲמוּרָה עַד לְכֶלֶב, מַאי אִיכָּא לְמֵימַר?
However, according to the one who says that a carcass imparts impurity by a severe impurity until it becomes inedible for a dog, what is there to say? Since fluids from an animal carcass are presumably fit to be eaten by a dog, the above dilemma as to whether it is impure remains pertinent.
תָּא שְׁמַע: הִמְחוּהוּ בָּאוּר — טָמֵא, בַּחַמָּה — טָהוֹר. וְאִי סָלְקָא דַעְתָּךְ עַד לְכֶלֶב, אֲפִילּוּ בַּחַמָּה נָמֵי!
The Gemara answers: Come and hear a resolution from the Tosefta (Zavim 5:9): The fat of an animal carcass that someone liquefied in fire is still impure. However, if it melted in the sun, which impairs its taste, it is pure. And if it enters your mind that according to the opinion that a carcass imparts impurity until it becomes inedible for a dog the impurity of fluids does apply to an animal carcass, if so, even fat that dissolved in the sun should also be impure. Even if its taste is spoiled, it remains edible for a dog.
אֵימַת מַמְחֵי לֵיהּ — בָּתַר דְּאַסְרַח בְּחַמָּה, כֵּיוָן דְּאַסְרַח — הָוֵה לֵיהּ עָפָר.
The Gemara answers: When does this fat liquefy? After it has putrefied, which is why it was thrown out, at which point it melted in the sun. However, once it putrefied, it had already become like dust and lost any status of ritual impurity it once had. Once it has melted, it is no longer edible for a dog. Consequently, this source provides no proof.
תְּנַן: כׇּל הַנִּצּוֹק — טָהוֹר.
§ The Gemara discusses a related issue. We learned in a mishna (Makhshirin 5:9): Anything that is poured remains ritually pure. In other words, if one pours liquid from one vessel into another, the stream of liquid is not considered to connect the two vessels. Consequently, if the upper vessel and its contents are pure, they do not become impure even if the lower vessel into which the liquid is poured is impure. The stream of liquid does not link them in this manner.
חוּץ מִדְּבַשׁ הַזִּיפִים וְהַצַּפִּיחִית.
The mishna adds: This is the case for all liquids except for zifim honey, a very thick type of honey, and batter, e.g., flour mixed with honey. Since these substances are highly viscous, they are not considered liquids. Rather, they are a kind of soft solid food, which means that they are a single unit that links the two vessels with regard to impurity.
בֵּית שַׁמַּאי אוֹמְרִים: אַף הַמִּקְפָּה שֶׁל גְּרִיסִין וְשֶׁל פּוֹל, מִפְּנֵי שֶׁהִיא סוֹלֶדֶת לַאֲחוֹרֶיהָ.
Beit Shammai say: Even the stream of a stew made of crushed and broken beans or of whole beans also connects two items because it returns backward. When one stops pouring this stew, part of the dish reverts to its place of origin, and therefore the stream is considered a single unit.
בָּעֵי רָמֵי בַּר חָמָא: יֵשׁ נִצּוֹק לָאוֹכָלִין, אוֹ אֵין נִצּוֹק לָאוֹכָלִין. מִי אָמְרִינַן מִשּׁוּם דְּאִית בְּהוּ רִירֵי, וְהָנֵי לֵית בְּהוּ רִירֵי. אוֹ דִּלְמָא מִשּׁוּם דִּסְמִיכִין הוּא, וְהָכָא הָא סְמִיכִין?
§ Rami bar Ḥama raises a dilemma: According to the opinion of the Rabbis that in general, poured liquid does not serve to connect, is there a stream for food, or is there not a stream for food? If one pours melted food into an impure vessel, does the food which one is pouring become impure? The Gemara explains the two sides of the dilemma: Do we say that zifim honey and batter connect different items because they have a flow that returns backward, and these regular foods do not have a flow that returns backward? Or, perhaps the reason why zifim honey and batter connect is because they are viscous, and here the melted foodstuffs are also viscous.
אָמַר רָבָא, תָּא שְׁמַע: חֵלֶב הַמֵּת שֶׁהוּא שָׁלֵם וְהִתִּיכוֹ — טָמֵא, הָיָה מְפוֹרָד וְהִתִּיכוֹ — טָהוֹר. וְאִי סָלְקָא דַעְתָּךְ אֵין נִצּוֹק לָאוֹכָלִין, שָׁלֵם וְהִתִּיכוֹ נָמֵי לִיטְהַר!
Rava said: Come and hear a resolution from the Tosefta (Oholot 4:3): If there was fat of a corpse that was whole and contained an olive-bulk, and one melted it, it is ritually impure. If from the outset the fat was separated into pieces smaller than an olive-bulk, which do not impart impurity, and one melted it, so that it combined into an olive-bulk in its melted state, it is pure. And if it enters your mind that there is no stream for food, even if it was whole and one melted it, it should also be pure, as it became liquid and spread throughout the pan. Consequently, each part should be considered separate, which means the food is not the size of an olive-bulk.
אָמַר רַבִּי זֵירָא: אֲנָא וּמָר בְּרֵיהּ דְּרָבִינָא תַּרְגֵּימְנָא: הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן דְּבַהֲדֵי דְּמַרְתַּח לֵיהּ, סָלֵיק עַמּוּדָא דְנוּרָא לְפוּמֵּיהּ דְּמָנָא וְקָרֵשׁ, דְּאִיתֵיהּ כּוּלֵּא גַּבֵּי הֲדָדֵי.
Rabbi Zeira said: I and Mar, son of Ravina, explained it: With what are we dealing here? With a case where as he was heating it, the column of fire rose from under the pan to the mouth of the vessel, and the fat congealed there, so that it was all present together, i.e., there was no stream at all.
אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי, תָּא שְׁמַע: בֵּית שַׁמַּאי אוֹמְרִים: אַף הַמִּקְפָּה שֶׁל גְּרִיסִין וְשֶׁל פּוֹל — מִפְּנֵי שֶׁהֵן סוֹלְדִין לַאֲחוֹרֵיהֶן. מִידֵּי אִירְיָא? הָתָם, מִשּׁוּם דִּסְמִיכִין. הָכָא, מִשּׁוּם רִירֵי.
Ravina said to Rav Ashi: Come and hear a resolution from the mishna to the question of whether food is considered a stream. Beit Shammai say: Even the stream of a stew made of crushed and broken beans or of whole beans also connects two items because it returns backward. This indicates that the dispute in the mishna is whether or not stew meets the criteria of returning backward, and the Rabbis hold that honey and anything like it, which return backward, are considered a stream. Rav Ashi replied: Are the cases comparable? There, in the case of honey, one might suggest it is a stream because it is viscous. Here, with regard to the stew, the reason Beit Shammai rule stringently is due to the flow, which returns backward. The Rabbis do not agree that this is a factor at all.
וְעַל מְלֹא תַּרְווֹד רָקָב. וְכַמָּה שִׁיעוּרוֹ? חִזְקִיָּה אָמַר: מְלֹא פִּיסַּת הַיָּד, רַבִּי יוֹחָנָן אָמַר: מְלֹא חׇפְנָיו. תְּנַן: מְלֹא תַּרְווֹד רָקָב שֶׁאָמְרוּ, יֶשְׁנָן מֵעִיקַּר אֶצְבָּעוֹת וּלְמַעְלָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: מְלֹא חׇפְנָיו.
§ The mishna taught: And for impurity imparted by a full ladle of dust. The Gemara inquires: And how much is this measure of a full ladle of dust? Ḥizkiyya said: A full palm of the hand. Rabbi Yoḥanan said: His handfuls, i.e., the amount that can be held in the whole hand, including the fingers. The Gemara cites a relevant source. We learned in the Tosefta (Oholot 2:2): The full ladle of dust that the Sages spoke of includes all that can be contained from the base of the fingers and above; this is the statement of Rabbi Meir. And the Rabbis say: His handfuls.
בִּשְׁלָמָא רַבִּי יוֹחָנָן הוּא דְּאָמַר כְּרַבָּנַן. אֶלָּא חִזְקִיָּה כְּמַאן? לָא כְּרַבִּי מֵאִיר וְלָא כְּרַבָּנַן! אָמְרִי: מְלֹא פִּיסַּת הַיָּד וּמְלֹא קִשְׁרֵי אֶצְבְּעוֹתָיו לְמַעְלָה — חַד שִׁיעוּרָא הוּא.
Granted, Rabbi Yoḥanan spoke in accordance with the opinion of the Rabbis. But in accordance with whose opinion did Ḥizkiyya state his opinion? His ruling is neither in accordance with the opinion of Rabbi Meir nor in accordance with that of the Rabbis. The Rabbis require his handfuls, Rabbi Meir refers only to the amount contained in the fingers themselves, while Ḥizkiyya rules that it is the amount that can rest on the palm of a hand. The Sages say in response that Ḥizkiyya’s amount of a full palm of his hand and Rabbi Meir’s measurement of a full amount of his finger joints from the palm of the hand and above are one and the same measure.
אֲמַר לֵיהּ רַב שִׁימִי בַּר אַדָּא לְרַב פָּפָּא: מִמַּאי דְּהַאי מִקִּשְׁרֵי אֶצְבְּעוֹתָיו וּלְמַעְלָה לְרֹאשׁ? דִּלְמָא לְמַטָּה מִדִּידֵיהּ, דְּהָוֵה לֵיהּ מְלֹא פִּיסַּת הַיָּד? תֵּיקוּ.
The Gemara raises a difficulty with regard to the basis of the question directed toward the opinion of Ḥizkiyya. Rav Shimi bar Adda said to Rav Pappa: From where do we know that this amount specified by Rabbi Meir: From his finger joints and above, means toward the ends of the fingers? Perhaps it is referring to below it, toward the arm, in which case it is exactly the same as Ḥizkiyya’s amount: A full palm of the hand. If so, this baraita presents no difficulty to Ḥizkiyya at all. No answer was found, and the Gemara says that the question shall stand unresolved.
