This week’s learning is sponsored by Tina Lamm in loving memory of her father, Mr. Mike Senders, A”H, Yitzchak Meir ben HaRav Tzvi Aryeh v’Esther Bayla, on his shloshim. “Reaching the age of 101 was not only a personal milestone for my father, but also a testament to the fullness of his life. He used those years well – building Torah institutions, nurturing family and living in intimacy with Hakadosh Baruch Hu. יְהִי זִכְרוֹ בָּרוּךְ”
Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
Want to dedicate learning? Get started here:
This week’s learning is sponsored by Tina Lamm in loving memory of her father, Mr. Mike Senders, A”H, Yitzchak Meir ben HaRav Tzvi Aryeh v’Esther Bayla, on his shloshim. “Reaching the age of 101 was not only a personal milestone for my father, but also a testament to the fullness of his life. He used those years well – building Torah institutions, nurturing family and living in intimacy with Hakadosh Baruch Hu. יְהִי זִכְרוֹ בָּרוּךְ”
Bava Batra
Masechet Bava Batra is sponsored by Lori Stark in loving memory of her mother in law, Sara Shapiro z”l and her father Nehemiah Sosewitz z”l.
Bava Batra 102
מָצָא שְׁלֹשָׁה – אִם יֵשׁ בֵּינֵיהֶן מֵאַרְבַּע עַד שְׁמוֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת, וּבוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה – בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר. שֶׁאִילּוּ מִתְּחִלָּה מְצָאוֹ – נוֹטְלוֹ וְאֶת תְּפוּסָתוֹ.
If he found three corpses lying parallel to each other, then if there is between them, i.e., the outer two corpses, a distance of four to eight cubits, then this is presumed to be a graveyard and the corpses may not be removed, and he must examine from that spot outward twenty cubits to discover whether there are other corpses buried there. If he finds even one corpse up to the distance of twenty cubits, he must continue to examine from the place he finds that corpse outward another twenty cubits. He continues to search for additional corpses, even if only one corpse was found within the twenty cubits, as there is a basis for anticipating the matter; it is probable that he has stumbled upon an ancient cemetery. He is not permitted to relocate the corpses, despite that fact that if he had found the single corpse by itself at first, without being aware of the gravesite, he would have been permitted to remove it and its surrounding earth.
אָמַר מָר: מֵאַרְבַּע וְעַד שְׁמוֹנֶה. מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: אַרְבַּע אַמּוֹת עַל שֵׁשׁ! אִי רַבִּי שִׁמְעוֹן – הָא אָמַר: שֵׁשׁ עַל שְׁמוֹנֶה!
The Gemara analyzes that mishna. The Master said: If there is between them a distance of four to eight cubits, then it is presumed to be a graveyard. The reason is that corpses buried in this manner are indicative of the standard layout of a burial chamber. The fact that this is said only when the distance between the corpses is between four and eight cubits assumes that the size of a burial chamber is four cubits by eight cubits. Based on this, the Gemara asks: Whose opinion is this? If it is the opinion of the Rabbis in the mishna above (100b), didn’t they say that the size of a burial chamber is four cubits by six cubits? If it is the opinion of Rabbi Shimon, didn’t he say that a burial cave is six cubits by eight cubits?
לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהַאי תַּנָּא הוּא – דְּתַנְיָא: מְצָאָן רְצוּפִין, וְאֵין בֵּינֵיהֶן מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה – יֵשׁ לָהֶן תְּפוּסָה, וְאֵין לָהֶן שְׁכוּנַת קְבָרוֹת. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: רוֹאִין אֶת הָאֶמְצָעִיִּים כְּאִילּוּ אֵינָן, וְהַשְּׁאָר מִצְטָרְפִין מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה.
The Gemara answers: Actually this mishna is in accordance with the opinion of Rabbi Shimon, and it is in accordance with another version of Rabbi Shimon’s opinion, which is cited by this tanna, as it is taught in a baraita: If one found three corpses lying in close succession, and there is not a distance of four cubits to eight cubits between them, i.e., they are lying closer together, they have the halakha of the requirement to move their surrounding earth in which they are buried. But they are not considered to be part of a graveyard, since permanent graves are not placed so closely together. Perforce, their corpses were originally buried there on a temporary basis, but then they were never reinterred. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: The corpses in the middle are viewed as if they are not there, i.e., as if they were buried there incidentally, and the other corpses thereby combine to form a graveyard in which corpses are found with a distance of four cubits to eight cubits between them.
בְּמַאי אוֹקֵימְתָּא – כְּרַבִּי שִׁמְעוֹן? אֵימָא סֵיפָא: בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מַנִּי? אִי רַבִּי שִׁמְעוֹן, עֶשְׂרִים וְתַרְתֵּין הָוְיָין! אִי רַבָּנַן, תַּמְנֵי סְרֵי הָוְיָין!
The Gemara asks: In accordance with which opinion did you interpret the mishna? If it is in accordance with the opinion of Rabbi Shimon, then say the latter clause of that mishna: If he finds an area of graves, he must examine from there outward twenty cubits to discover whether there are other corpses buried there. Since the burial formation is indicative of burial within a burial chamber of a catacomb, he should continue to investigate the whole area that would be occupied by a catacomb. The Gemara asks: Whose opinion is this? If it is the opinion of Rabbi Shimon, the distance one should be required to examine would be twenty-two cubits, which is the total length of a catacomb, i.e., two chambers of eight cubits with a courtyard of six cubits between them. If it is the opinion of the Rabbis, the distance one should be required to examine would be eighteen cubits, as each catacomb consists of two chambers of six cubits long with a chamber of six cubits between them.
לְעוֹלָם רַבָּנַן הִיא, וּכְגוֹן דִּבְדַק בַּאֲלַכְסוֹנָא.
The Gemara answers: Actually, the mishna is in accordance with the opinion of the Rabbis, and it is necessary to examine twenty cubits in a case where he examined along the diagonal of the catacomb, which is longer than its length.
וּמִדְּהָא בַּאֲלַכְסוֹנָא – הָא נָמֵי בַּאֲלַכְסוֹנָא; עֶשְׂרִים וְתַרְתֵּי הָוְיָין! חֲדָא בַּאֲלַכְסוֹנָא אָמְרִינַן, תְּרֵי בַּאֲלַכְסוֹן לָא אָמְרִינַן.
The Gemara asks: But since he examined this chamber along the diagonal, this second chamber on the other side of the courtyard should also be examined along the diagonal. If so, that would be twenty-two cubits. The Gemara answers: We say he should examine one chamber along the diagonal, but we do not say he should examine two chambers along the diagonal.
רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי אָמַר: לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהָכָא בְּמַאי עָסְקִינַן – בְּנִיפְלֵי.
Rav Sheisha, son of Rav Idi, said: Actually, the mishna is in accordance with the opinion of Rabbi Shimon, and here we are dealing with a case where the corpses found were of non-viable newborns buried in a smaller chamber only six cubits long. Adding a courtyard of six cubits and another regular-sized chamber of eight cubits yields a total length of the catacomb of twenty cubits.
וּמִדְּהָא בְּנִיפְלֵי – הָא נָמֵי בְּנִיפְלֵי; תַּמְנֵי סְרֵי הָוְיָין! חֲדָא בְּנִיפְלֵי אָמְרִינַן, תַּרְתֵּי בְּנִיפְלֵי לָא אָמְרִינַן.
The Gemara asks: But since this is dealing with a chamber that was created for burying non-viable newborns, there too, with regard to that chamber, on the other side of the courtyard, we are dealing with a chamber created for non-viable newborns as well. Therefore, the total length of the catacomb would be eighteen cubits. The Gemara answers: We say that perhaps one of the chambers is for non-viable newborns, but we do not say that two chambers might have been constructed for non-viable newborns.
וְרָמֵי דְּרַבָּנַן אַדְּרַבָּנַן, וְרָמֵי דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן –
§ Above, the Gemara cited a baraita that relates a dispute between Rabbi Shimon and the Rabbis with regard to three corpses buried close together. The Rabbis hold that this is not considered a graveyard, whereas Rabbi Shimon maintains that it can be. And the Gemara raises a contradiction from another ruling of the Rabbis against this ruling of the Rabbis, and it also raises a contradiction from another ruling of Rabbi Shimon against this ruling of Rabbi Shimon.
דְּתַנְיָא: כֶּרֶם הַנָּטוּעַ עַל פָּחוֹת מֵאַרְבַּע אַמּוֹת – רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ כֶּרֶם. וַחֲכָמִים אוֹמְרִים: הֲרֵי זֶה כֶּרֶם, וְרוֹאִין אֶת הָאֶמְצָעִיִּם כְּאִילּוּ אֵינָן.
As it is taught in a mishna (Kilayim 5:2): With regard to a vineyard that is planted on an area where there is less than four cubits of open space between the vines, Rabbi Shimon says: It is not considered to be a vineyard with regard to the prohibition of diverse kinds and other halakhot, as it is overcrowded. And the Rabbis say: This is considered to be a vineyard, and the reason for this is that the middle vines are viewed as if they are not there, and the outer vines meet the requirements for a vineyard. Therefore, it is prohibited to plant other crops anywhere in that area.
קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן, וְקַשְׁיָא דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן!
The ruling of the Rabbis in this mishna is difficult, as it is contradicted by the ruling of the Rabbis in the baraita, as there the Rabbis did not say: The middle ones are viewed as if they are not there. And the ruling of Rabbi Shimon in this mishna is difficult, as it is contradicted by the ruling of Rabbi Shimon in the baraita, as there he did say: The corpses in the middle are viewed as if they are not there.
דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן לָא קַשְׁיָא – הָתָם, לָא נָטְעִי אִינָשֵׁי אַדַּעְתָּא לְמִיעְקַר; הָכָא, זִימְנִין דְּמִיתְרְמֵא לֵיהּ בֵּין הַשְּׁמָשׁוֹת, וּמִיקְּרֵי וּמַנְּחִי לֵיהּ.
The Gemara answers: The fact that one ruling of Rabbi Shimon is contradicted by the other ruling of Rabbi Shimon is not difficult. There, with regard to vineyards, Rabbi Shimon holds that middle vines cannot be disregarded, as people do not plant vines with the intention of uprooting them. But here, with regard to burial, sometimes it happens that one has to bury a corpse at twilight just before the onset of Shabbat, and indiscriminately inters the body between other corpses with the intention of reburying it at a later date.
דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא – הָכָא, כֵּיוָן דְּמִינַּוַּל – לָא מִקְּרֵי קֶבֶר; הָתָם, מֵימָר אָמַר: הֵי מִינַּיְיהוּ דְּשַׁפִּיר – שַׁפִּיר, וּדְלָא שַׁפִּיר – לֶיהֱוֵי לְצִיבֵי.
Similarly, the fact that one ruling of the Rabbis is contradicted by the other ruling of the Rabbis is not difficult. Here, with regard to burial, since it is a disgrace to bury bodies so close together, it is not called an area of graves. But there, with regard to vineyards, the owner of the vineyard says to himself: Whichever of the vines will flourish, will flourish and I will leave them, and whichever ones do not flourish, I will uproot them and they will be for firewood.
הֲדַרַן עֲלָךְ הַמּוֹכֵר פֵּירוֹת
הָאוֹמֵר לַחֲבֵירוֹ: ״בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ״ – הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים – אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן – נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ: ״כְּבֵית כּוֹר עָפָר״ – אֲפִילּוּ הָיוּ שָׁם נְקָעִים עֲמוּקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ.
MISHNA: If one says to another: I am selling you a plot of earth of the size required for sowing one kor of seed [beit kor], and there on that plot there were crevices [neka’im] ten handbreadths deep or rocks ten handbreadths high, they are not measured together with the rest of the field. Rather, the buyer must be provided with land measuring a beit kor exclusive of those crevices or rocks. If the crevices or rocks measured less than ten handbreadths, they are measured together with the rest of the field. But if the seller said to the buyer: I am selling you a plot of earth that is about the size of a beit kor, then even if there on that plot there were crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured together with the rest of the field.
גְּמָ׳ תְּנַן הָתָם: הַמַּקְדִּישׁ שָׂדֵהוּ בִּשְׁעַת הַיּוֹבֵל, נוֹתֵן לוֹ לְבֵית זֶרַע חוֹמֶר שְׂעוֹרִים – חֲמִשִּׁים שֶׁקֶל כָּסֶף. הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים –
GEMARA: We learned in a mishna elsewhere (Arakhin 25a): With regard to one who consecrates his ancestral field during the time that the halakhot of the Jubilee Year are practiced, if he wishes to redeem the field he must give the Temple treasurer fifty silver shekels for every place that is fit for sowing a ḥomer of barley seed, which is the biblical equivalent of a kor, for all the years of the Jubilee cycle, as this is the sum fixed by the Torah for this purpose (see Leviticus 27:16). But if there were crevices ten handbreadths deep there, in the field, or rocks ten handbreadths high,
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Din & Daf: How Should We Understand the Central Role of Blood in the World of Korbanot?
A Daf Of Their Own –Intent and Action
כוונה ומעשה בקורבנות- דף משלהן
האם חייבים לתת צדקה? ולחזור בתשובה?
תשובה אמיתית: מתי היא מתקבלת? ואיך יודעים שהיא נענתה?
Din & Daf: What is the Concept of שלא לשמה All About?
Horayot Daf 2-8 – Daf Yomi: One Week at a Time
A Daf Of Their Own – Intro To Kodashim
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 learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Brentwood, California, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
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
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
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 learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, 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
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
I began my journey with Rabbanit Michelle more than five years ago. My friend came up with a great idea for about 15 of us to learn the daf and one of us would summarize weekly what we learned.
It was fun but after 2-3 months people began to leave. I have continued. Since the cycle began Again I have joined the Teaneck women.. I find it most rewarding in so many ways. Thank you
New Jersey, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, 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
Ontario, Canada
Bava Batra 102
מָצָא שְׁלֹשָׁה – אִם יֵשׁ בֵּינֵיהֶן מֵאַרְבַּע עַד שְׁמוֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת, וּבוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה – בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר. שֶׁאִילּוּ מִתְּחִלָּה מְצָאוֹ – נוֹטְלוֹ וְאֶת תְּפוּסָתוֹ.
If he found three corpses lying parallel to each other, then if there is between them, i.e., the outer two corpses, a distance of four to eight cubits, then this is presumed to be a graveyard and the corpses may not be removed, and he must examine from that spot outward twenty cubits to discover whether there are other corpses buried there. If he finds even one corpse up to the distance of twenty cubits, he must continue to examine from the place he finds that corpse outward another twenty cubits. He continues to search for additional corpses, even if only one corpse was found within the twenty cubits, as there is a basis for anticipating the matter; it is probable that he has stumbled upon an ancient cemetery. He is not permitted to relocate the corpses, despite that fact that if he had found the single corpse by itself at first, without being aware of the gravesite, he would have been permitted to remove it and its surrounding earth.
אָמַר מָר: מֵאַרְבַּע וְעַד שְׁמוֹנֶה. מַנִּי? אִי רַבָּנַן – הָא אָמְרִי: אַרְבַּע אַמּוֹת עַל שֵׁשׁ! אִי רַבִּי שִׁמְעוֹן – הָא אָמַר: שֵׁשׁ עַל שְׁמוֹנֶה!
The Gemara analyzes that mishna. The Master said: If there is between them a distance of four to eight cubits, then it is presumed to be a graveyard. The reason is that corpses buried in this manner are indicative of the standard layout of a burial chamber. The fact that this is said only when the distance between the corpses is between four and eight cubits assumes that the size of a burial chamber is four cubits by eight cubits. Based on this, the Gemara asks: Whose opinion is this? If it is the opinion of the Rabbis in the mishna above (100b), didn’t they say that the size of a burial chamber is four cubits by six cubits? If it is the opinion of Rabbi Shimon, didn’t he say that a burial cave is six cubits by eight cubits?
לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהַאי תַּנָּא הוּא – דְּתַנְיָא: מְצָאָן רְצוּפִין, וְאֵין בֵּינֵיהֶן מֵאַרְבַּע אַמּוֹת עַד שְׁמוֹנֶה – יֵשׁ לָהֶן תְּפוּסָה, וְאֵין לָהֶן שְׁכוּנַת קְבָרוֹת. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: רוֹאִין אֶת הָאֶמְצָעִיִּים כְּאִילּוּ אֵינָן, וְהַשְּׁאָר מִצְטָרְפִין מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה.
The Gemara answers: Actually this mishna is in accordance with the opinion of Rabbi Shimon, and it is in accordance with another version of Rabbi Shimon’s opinion, which is cited by this tanna, as it is taught in a baraita: If one found three corpses lying in close succession, and there is not a distance of four cubits to eight cubits between them, i.e., they are lying closer together, they have the halakha of the requirement to move their surrounding earth in which they are buried. But they are not considered to be part of a graveyard, since permanent graves are not placed so closely together. Perforce, their corpses were originally buried there on a temporary basis, but then they were never reinterred. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: The corpses in the middle are viewed as if they are not there, i.e., as if they were buried there incidentally, and the other corpses thereby combine to form a graveyard in which corpses are found with a distance of four cubits to eight cubits between them.
בְּמַאי אוֹקֵימְתָּא – כְּרַבִּי שִׁמְעוֹן? אֵימָא סֵיפָא: בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מַנִּי? אִי רַבִּי שִׁמְעוֹן, עֶשְׂרִים וְתַרְתֵּין הָוְיָין! אִי רַבָּנַן, תַּמְנֵי סְרֵי הָוְיָין!
The Gemara asks: In accordance with which opinion did you interpret the mishna? If it is in accordance with the opinion of Rabbi Shimon, then say the latter clause of that mishna: If he finds an area of graves, he must examine from there outward twenty cubits to discover whether there are other corpses buried there. Since the burial formation is indicative of burial within a burial chamber of a catacomb, he should continue to investigate the whole area that would be occupied by a catacomb. The Gemara asks: Whose opinion is this? If it is the opinion of Rabbi Shimon, the distance one should be required to examine would be twenty-two cubits, which is the total length of a catacomb, i.e., two chambers of eight cubits with a courtyard of six cubits between them. If it is the opinion of the Rabbis, the distance one should be required to examine would be eighteen cubits, as each catacomb consists of two chambers of six cubits long with a chamber of six cubits between them.
לְעוֹלָם רַבָּנַן הִיא, וּכְגוֹן דִּבְדַק בַּאֲלַכְסוֹנָא.
The Gemara answers: Actually, the mishna is in accordance with the opinion of the Rabbis, and it is necessary to examine twenty cubits in a case where he examined along the diagonal of the catacomb, which is longer than its length.
וּמִדְּהָא בַּאֲלַכְסוֹנָא – הָא נָמֵי בַּאֲלַכְסוֹנָא; עֶשְׂרִים וְתַרְתֵּי הָוְיָין! חֲדָא בַּאֲלַכְסוֹנָא אָמְרִינַן, תְּרֵי בַּאֲלַכְסוֹן לָא אָמְרִינַן.
The Gemara asks: But since he examined this chamber along the diagonal, this second chamber on the other side of the courtyard should also be examined along the diagonal. If so, that would be twenty-two cubits. The Gemara answers: We say he should examine one chamber along the diagonal, but we do not say he should examine two chambers along the diagonal.
רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי אָמַר: לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא, וְהָכָא בְּמַאי עָסְקִינַן – בְּנִיפְלֵי.
Rav Sheisha, son of Rav Idi, said: Actually, the mishna is in accordance with the opinion of Rabbi Shimon, and here we are dealing with a case where the corpses found were of non-viable newborns buried in a smaller chamber only six cubits long. Adding a courtyard of six cubits and another regular-sized chamber of eight cubits yields a total length of the catacomb of twenty cubits.
וּמִדְּהָא בְּנִיפְלֵי – הָא נָמֵי בְּנִיפְלֵי; תַּמְנֵי סְרֵי הָוְיָין! חֲדָא בְּנִיפְלֵי אָמְרִינַן, תַּרְתֵּי בְּנִיפְלֵי לָא אָמְרִינַן.
The Gemara asks: But since this is dealing with a chamber that was created for burying non-viable newborns, there too, with regard to that chamber, on the other side of the courtyard, we are dealing with a chamber created for non-viable newborns as well. Therefore, the total length of the catacomb would be eighteen cubits. The Gemara answers: We say that perhaps one of the chambers is for non-viable newborns, but we do not say that two chambers might have been constructed for non-viable newborns.
וְרָמֵי דְּרַבָּנַן אַדְּרַבָּנַן, וְרָמֵי דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן –
§ Above, the Gemara cited a baraita that relates a dispute between Rabbi Shimon and the Rabbis with regard to three corpses buried close together. The Rabbis hold that this is not considered a graveyard, whereas Rabbi Shimon maintains that it can be. And the Gemara raises a contradiction from another ruling of the Rabbis against this ruling of the Rabbis, and it also raises a contradiction from another ruling of Rabbi Shimon against this ruling of Rabbi Shimon.
דְּתַנְיָא: כֶּרֶם הַנָּטוּעַ עַל פָּחוֹת מֵאַרְבַּע אַמּוֹת – רַבִּי שִׁמְעוֹן אוֹמֵר: אֵינוֹ כֶּרֶם. וַחֲכָמִים אוֹמְרִים: הֲרֵי זֶה כֶּרֶם, וְרוֹאִין אֶת הָאֶמְצָעִיִּם כְּאִילּוּ אֵינָן.
As it is taught in a mishna (Kilayim 5:2): With regard to a vineyard that is planted on an area where there is less than four cubits of open space between the vines, Rabbi Shimon says: It is not considered to be a vineyard with regard to the prohibition of diverse kinds and other halakhot, as it is overcrowded. And the Rabbis say: This is considered to be a vineyard, and the reason for this is that the middle vines are viewed as if they are not there, and the outer vines meet the requirements for a vineyard. Therefore, it is prohibited to plant other crops anywhere in that area.
קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן, וְקַשְׁיָא דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן!
The ruling of the Rabbis in this mishna is difficult, as it is contradicted by the ruling of the Rabbis in the baraita, as there the Rabbis did not say: The middle ones are viewed as if they are not there. And the ruling of Rabbi Shimon in this mishna is difficult, as it is contradicted by the ruling of Rabbi Shimon in the baraita, as there he did say: The corpses in the middle are viewed as if they are not there.
דְּרַבִּי שִׁמְעוֹן אַדְּרַבִּי שִׁמְעוֹן לָא קַשְׁיָא – הָתָם, לָא נָטְעִי אִינָשֵׁי אַדַּעְתָּא לְמִיעְקַר; הָכָא, זִימְנִין דְּמִיתְרְמֵא לֵיהּ בֵּין הַשְּׁמָשׁוֹת, וּמִיקְּרֵי וּמַנְּחִי לֵיהּ.
The Gemara answers: The fact that one ruling of Rabbi Shimon is contradicted by the other ruling of Rabbi Shimon is not difficult. There, with regard to vineyards, Rabbi Shimon holds that middle vines cannot be disregarded, as people do not plant vines with the intention of uprooting them. But here, with regard to burial, sometimes it happens that one has to bury a corpse at twilight just before the onset of Shabbat, and indiscriminately inters the body between other corpses with the intention of reburying it at a later date.
דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא – הָכָא, כֵּיוָן דְּמִינַּוַּל – לָא מִקְּרֵי קֶבֶר; הָתָם, מֵימָר אָמַר: הֵי מִינַּיְיהוּ דְּשַׁפִּיר – שַׁפִּיר, וּדְלָא שַׁפִּיר – לֶיהֱוֵי לְצִיבֵי.
Similarly, the fact that one ruling of the Rabbis is contradicted by the other ruling of the Rabbis is not difficult. Here, with regard to burial, since it is a disgrace to bury bodies so close together, it is not called an area of graves. But there, with regard to vineyards, the owner of the vineyard says to himself: Whichever of the vines will flourish, will flourish and I will leave them, and whichever ones do not flourish, I will uproot them and they will be for firewood.
הֲדַרַן עֲלָךְ הַמּוֹכֵר פֵּירוֹת
הָאוֹמֵר לַחֲבֵירוֹ: ״בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ״ – הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים – אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן – נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ: ״כְּבֵית כּוֹר עָפָר״ – אֲפִילּוּ הָיוּ שָׁם נְקָעִים עֲמוּקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ.
MISHNA: If one says to another: I am selling you a plot of earth of the size required for sowing one kor of seed [beit kor], and there on that plot there were crevices [neka’im] ten handbreadths deep or rocks ten handbreadths high, they are not measured together with the rest of the field. Rather, the buyer must be provided with land measuring a beit kor exclusive of those crevices or rocks. If the crevices or rocks measured less than ten handbreadths, they are measured together with the rest of the field. But if the seller said to the buyer: I am selling you a plot of earth that is about the size of a beit kor, then even if there on that plot there were crevices deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured together with the rest of the field.
גְּמָ׳ תְּנַן הָתָם: הַמַּקְדִּישׁ שָׂדֵהוּ בִּשְׁעַת הַיּוֹבֵל, נוֹתֵן לוֹ לְבֵית זֶרַע חוֹמֶר שְׂעוֹרִים – חֲמִשִּׁים שֶׁקֶל כָּסֶף. הָיוּ שָׁם נְקָעִים עֲמוּקִּים עֲשָׂרָה טְפָחִים, אוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִים –
GEMARA: We learned in a mishna elsewhere (Arakhin 25a): With regard to one who consecrates his ancestral field during the time that the halakhot of the Jubilee Year are practiced, if he wishes to redeem the field he must give the Temple treasurer fifty silver shekels for every place that is fit for sowing a ḥomer of barley seed, which is the biblical equivalent of a kor, for all the years of the Jubilee cycle, as this is the sum fixed by the Torah for this purpose (see Leviticus 27:16). But if there were crevices ten handbreadths deep there, in the field, or rocks ten handbreadths high,
