💡 Thought of the Day – Bechoros 55
Can a shepherd’s dog connect two groups of animals for Ma’aser Behemah?
A shepherd’s Kli left between the groups can connect them, because he will return to collect it. But his dog? Perhaps he’ll go and get it – or perhaps he’ll simply whistle and the dog will return!
The Gemara leaves it unresolved: Teiku.
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💡 Thought of the Day – Bechoros 54
Can ten animals belonging to one person be too far apart to count together?
Yes! For Ma’aser Behemah, distance matters. The normal limit is sixteen Mil.
Even more surprisingly, five animals on each side of the Yarden do not combine – the river itself creates a Halachic separation between them.
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
Can ten animals belonging to one person be too far apart to count together?
Yes! For Ma’aser Behemah, distance matters. The normal limit is sixteen Mil.
Even more surprisingly, five animals on each side of the Yarden do not combine – the river itself creates a Halachic separation between them.
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
💡 Thought of the Day – Bechoros 53
Why don’t we perform Ma’aser Behemah today?
Every tenth animal would become Kadosh and could not simply be eaten. Without the Beis HaMikdash, it might remain on the farm until it develops a Mum, creating a risk of accidentally misusing something Kadosh.
Because of this danger – Takalah – Chazal stopped the practice.
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💡 Thought of the Day – Bechoros 52
Does a Bechor always receive double?
Only from what his father already possessed. If the grandfather was still alive when the father died, and only later left a large inheritance, the Bechor does not receive double from it.
Why? At the moment his father died, that inheritance was only expected – not yet his.
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Does a Bechor always receive double?
Only from what his father already possessed. If the grandfather was still alive when the father died, and only later left a large inheritance, the Bechor does not receive double from it.
Why? At the moment his father died, that inheritance was only expected – not yet his.
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
💡 Thought of the Day – Bechoros 51
Can a Kohen return the money from a Pidyon HaBen?
Yes – but the father must genuinely give it away first.
The Daf tells of a father who kept hanging around after the Pidyon, clearly expecting his money back. The Kohen told him: your gift wasn’t genuine, so your son wasn’t properly redeemed!
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Can a Kohen return the money from a Pidyon HaBen?
Yes – but the father must genuinely give it away first.
The Daf tells of a father who kept hanging around after the Pidyon, clearly expecting his money back. The Kohen told him: your gift wasn’t genuine, so your son wasn’t properly redeemed!
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
💡 Thought of the Day – Bechoros 50
An unusual way to settle a debt!
Chanan Bisha blew into someone’s ear and was ordered to pay half a Zuz. He only had a worn-out full Zuz and couldn’t get change.
His solution? He blew into the man’s other ear too – now he owed a full Zuz and handed over the whole coin!
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
An unusual way to settle a debt!
Chanan Bisha blew into someone’s ear and was ordered to pay half a Zuz. He only had a worn-out full Zuz and couldn’t get change.
His solution? He blew into the man’s other ear too – now he owed a full Zuz and handed over the whole coin!
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
Bechoros Daf 50
The Daf discusses the value of the five Sela’im used for Pidyon HaBen. Torah amounts such as Pidyon HaBen are calculated using Kesef Tzuri – high-quality silver currency. Pidyon HaBen can be paid with money or an item of equivalent value.
Five Sela’im equal twenty Zuz. Much of the Daf works through different ancient coins and their values to determine how they correspond to the Torah’s required amount.
An important rule emerges: when the Torah specifies an exact monetary amount, we use Kesef Tzuri. Monetary amounts established by the Chachamim can use Kesef Medina, which is only one-eighth of the value of Kesef Tzuri.
The Gemara challenges this from Ma’aser Sheni, Hekdesh and Kiddushin, where other forms of money can be used. The distinction is that in these cases the Torah does not state a specific monetary amount. Kiddushin, for example, can therefore be performed with a Perutah according to Beis Hillel.
Rav Ashi sent seventeen Zuz to Rav Acha, a Kohen, for Pidyon HaBen, calculating that he was actually owed sixteen and two-thirds and expecting change. Rav Acha replied that rather than returning change, Rav Ashi should send another three – he held the full twenty Zuz was required!
The Daf ends with the memorable story of Chanan Bisha, who blew into someone’s ear and was ordered to pay half a Zuz. He only had a worn-out full Zuz and could not get change – so he blew into the man’s other ear as well and gave him the whole Zuz!
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf discusses the value of the five Sela’im used for Pidyon HaBen. Torah amounts such as Pidyon HaBen are calculated using Kesef Tzuri – high-quality silver currency. Pidyon HaBen can be paid with money or an item of equivalent value.
Five Sela’im equal twenty Zuz. Much of the Daf works through different ancient coins and their values to determine how they correspond to the Torah’s required amount.
An important rule emerges: when the Torah specifies an exact monetary amount, we use Kesef Tzuri. Monetary amounts established by the Chachamim can use Kesef Medina, which is only one-eighth of the value of Kesef Tzuri.
The Gemara challenges this from Ma’aser Sheni, Hekdesh and Kiddushin, where other forms of money can be used. The distinction is that in these cases the Torah does not state a specific monetary amount. Kiddushin, for example, can therefore be performed with a Perutah according to Beis Hillel.
Rav Ashi sent seventeen Zuz to Rav Acha, a Kohen, for Pidyon HaBen, calculating that he was actually owed sixteen and two-thirds and expecting change. Rav Acha replied that rather than returning change, Rav Ashi should send another three – he held the full twenty Zuz was required!
The Daf ends with the memorable story of Chanan Bisha, who blew into someone’s ear and was ordered to pay half a Zuz. He only had a worn-out full Zuz and could not get change – so he blew into the man’s other ear as well and gave him the whole Zuz!
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
Gut voch iyh I am going to kerestir tommorow please send names if you want a mention
Bechoros Daf 49
The Daf continues cases of mixed-up firstborn sons. If two fathers paid one Kohen and one baby dies within thirty days, the fathers can join together using Harsha’ah – power of attorney – to recover the five Sela’im that the Kohen definitely does not deserve.
If a Bechor dies before thirty days, the Pidyon money is returned. If he dies after thirty days, the obligation has already taken effect. If he dies on day thirty, the Chachamim exempt the father, while Rebbi Akiva considers it a Safek: whoever currently holds the money keeps it.
If a father dies before the time for Pidyon HaBen, we assume he did not pay early. If he lived beyond the normal time of Pidyon, there is a Chazakah that he performed the Mitzvah.
What happens if a man discovers that he himself was never redeemed and he also needs to redeem his son, but only has five Sela’im? Rebbi Yehudah says he redeems himself first – Mitzvah D’Gufei Adif: his own personal Mitzvah takes priority.
Can Pidyon money be given before thirty days to take effect later? If the money is still there when the proper time arrives, it can work. Rav and Shmuel disagree if the Kohen already spent it. Rav compares it to delayed Kiddushin, while Shmuel says Pidyon is different because the Mitzvah did not yet exist when the money was given. The Halachah follows Shmuel.
Finally, the Daf discusses whether the Pidyon obligation creates a lien on property that was sold. If it does, there can even be a way for someone with only five Sela’im in cash to accomplish both his own Pidyon and his son’s Pidyon.
Have a wonderfull shaboss
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf continues cases of mixed-up firstborn sons. If two fathers paid one Kohen and one baby dies within thirty days, the fathers can join together using Harsha’ah – power of attorney – to recover the five Sela’im that the Kohen definitely does not deserve.
If a Bechor dies before thirty days, the Pidyon money is returned. If he dies after thirty days, the obligation has already taken effect. If he dies on day thirty, the Chachamim exempt the father, while Rebbi Akiva considers it a Safek: whoever currently holds the money keeps it.
If a father dies before the time for Pidyon HaBen, we assume he did not pay early. If he lived beyond the normal time of Pidyon, there is a Chazakah that he performed the Mitzvah.
What happens if a man discovers that he himself was never redeemed and he also needs to redeem his son, but only has five Sela’im? Rebbi Yehudah says he redeems himself first – Mitzvah D’Gufei Adif: his own personal Mitzvah takes priority.
Can Pidyon money be given before thirty days to take effect later? If the money is still there when the proper time arrives, it can work. Rav and Shmuel disagree if the Kohen already spent it. Rav compares it to delayed Kiddushin, while Shmuel says Pidyon is different because the Mitzvah did not yet exist when the money was given. The Halachah follows Shmuel.
Finally, the Daf discusses whether the Pidyon obligation creates a lien on property that was sold. If it does, there can even be a way for someone with only five Sela’im in cash to accomplish both his own Pidyon and his son’s Pidyon.
Have a wonderfull shaboss
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
💡 Thought of the Day – Bechoros 49
Who comes first – you or your child?
A father discovers that he was never redeemed with Pidyon HaBen, and his own son also needs Pidyon. He only has five Sela’im.
Rebbi Yehudah says he redeems himself first: Mitzvah D’Gufei Adif – your own personal Mitzvah takes priority.
A fascinating principle to think about!
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
Who comes first – you or your child?
A father discovers that he was never redeemed with Pidyon HaBen, and his own son also needs Pidyon. He only has five Sela’im.
Rebbi Yehudah says he redeems himself first: Mitzvah D’Gufei Adif – your own personal Mitzvah takes priority.
A fascinating principle to think about!
Want to review the full Daf? Visit www.dafchazarah.co.uk for detailed daily Chazarah notes, previous Dafim and more.
💡 Thought of the Day – Bechoros 48
Can two brothers both be a Bechor?
A first son is born by Caesarean and the next son naturally. Rebbi Shimon holds the first can be the Bechor for double Yerushah, while the second can be the Bechor for Pidyon HaBen because he is the first Peter Rechem!
Two brothers – two different types of Bechor.
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Can two brothers both be a Bechor?
A first son is born by Caesarean and the next son naturally. Rebbi Shimon holds the first can be the Bechor for double Yerushah, while the second can be the Bechor for Pidyon HaBen because he is the first Peter Rechem!
Two brothers – two different types of Bechor.
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Bechoros Daf 47
The Daf discusses a person who had children while he was a non-Jew and then converted. Rebbi Yochanan and Reish Lakish disagree whether those earlier children count when determining the Bechor after Geirus. The same basic Machlokes applies to Pru U’Rvu – whether children born before Geirus count toward fulfilling the Mitzvah.
The Gemara also discusses a woman who gave birth before becoming Jewish and then had another son after Geirus. The question is whether the earlier birth already opened the womb, or whether Geirus creates a new beginning so that the later child can be considered Peter Rechem for Pidyon HaBen.
A major principle is that Pidyon HaBen depends on Peter Rechem and therefore the mother’s status is crucial. A son of a Leviyah can be exempt from Pidyon HaBen even when his father is a Yisrael. The Daf distinguishes between a Kohenes and a Leviyah following certain forbidden relationships: a Kohenes can lose her Kehunah status, while a Leviyah retains her Levi status.
The Daf gives a fascinating case of a Kohen who marries a Grushah. The father remains a Kohen, but their son can be a Chalal and therefore require Pidyon HaBen. Since the father himself is a Kohen, he can be entitled to the Pidyon money. If the father dies, whether the son must redeem himself can depend on whether the father died before or after the Pidyon obligation took effect.
The Gemara returns to a child whose father is uncertain because his mother remarried without waiting the required three months. He can definitely require Pidyon HaBen because he is his mother’s firstborn, but he cannot simply demand a double inheritance from either possible father’s family, since each can tell him to prove that he belongs to them.
Finally, the Daf discusses Harsha’ah – whether uncertain heirs can authorize one another to pursue the inheritance claim. An important distinction is whether the true heir was originally known and only later became confused, or whether his identity was uncertain from the very beginning.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf discusses a person who had children while he was a non-Jew and then converted. Rebbi Yochanan and Reish Lakish disagree whether those earlier children count when determining the Bechor after Geirus. The same basic Machlokes applies to Pru U’Rvu – whether children born before Geirus count toward fulfilling the Mitzvah.
The Gemara also discusses a woman who gave birth before becoming Jewish and then had another son after Geirus. The question is whether the earlier birth already opened the womb, or whether Geirus creates a new beginning so that the later child can be considered Peter Rechem for Pidyon HaBen.
A major principle is that Pidyon HaBen depends on Peter Rechem and therefore the mother’s status is crucial. A son of a Leviyah can be exempt from Pidyon HaBen even when his father is a Yisrael. The Daf distinguishes between a Kohenes and a Leviyah following certain forbidden relationships: a Kohenes can lose her Kehunah status, while a Leviyah retains her Levi status.
The Daf gives a fascinating case of a Kohen who marries a Grushah. The father remains a Kohen, but their son can be a Chalal and therefore require Pidyon HaBen. Since the father himself is a Kohen, he can be entitled to the Pidyon money. If the father dies, whether the son must redeem himself can depend on whether the father died before or after the Pidyon obligation took effect.
The Gemara returns to a child whose father is uncertain because his mother remarried without waiting the required three months. He can definitely require Pidyon HaBen because he is his mother’s firstborn, but he cannot simply demand a double inheritance from either possible father’s family, since each can tell him to prove that he belongs to them.
Finally, the Daf discusses Harsha’ah – whether uncertain heirs can authorize one another to pursue the inheritance claim. An important distinction is whether the true heir was originally known and only later became confused, or whether his identity was uncertain from the very beginning.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
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Bechoros Daf 46
The Daf completes the discussion of Mumim in Kohanim. A left-handed Kohen is Pasul, while Rebbi and the Chachamim disagree about someone who is ambidextrous. The Mishnah also discusses extreme differences in complexion and body size, as well as a Cheresh, Shoteh and Shikor.
Some conditions are acceptable in a Kohen but disqualify an animal as a Korban, including a Treifah and an animal born by Caesarean. The Gemara also discusses Oso V’Es Beno and whether the prohibition can apply to a father and its offspring.
A Kohen living with a woman forbidden to him must make a strong commitment to separate before returning to the Avodah. This leads into the laws of Nedarim and Neder Al Daas Rabim. Such a Neder is particularly strong, although it can be annulled for a Dvar Mitzvah. The Gemara gives the memorable case of the extremely harsh Melamed who was removed from teaching but later reinstated because they could not find an equally effective teacher.
The new Perek introduces two separate definitions of Bechor: Bechor L’Nachalah, who receives a double inheritance, and Bechor L’Kohen, who requires Pidyon HaBen. They do not always coincide. Pidyon HaBen depends on being the mother’s Peter Rechem, while the double inheritance depends on the father’s firstborn status.
Previous miscarriages and unusual births can therefore produce different results. A child may receive double inheritance without Pidyon HaBen, or require Pidyon HaBen without receiving double inheritance. The Mishnah discusses numerous examples, including previous births, conversion and cases where the identity of the father is uncertain.
The Daf concludes by asking exactly when birth takes place Halachically. The emergence of the head or forehead can be decisive, with distinctions between a viable child and a Nefel. This also affects a woman who converts during childbirth.
Finally, the Gemara compares recognition of a Bechor with identifying a deceased husband for an Agunah. For an Agunah we can be lenient about who gives the testimony, but we must be careful about what was actually seen: reliable facial identification, including the nose, is required.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf completes the discussion of Mumim in Kohanim. A left-handed Kohen is Pasul, while Rebbi and the Chachamim disagree about someone who is ambidextrous. The Mishnah also discusses extreme differences in complexion and body size, as well as a Cheresh, Shoteh and Shikor.
Some conditions are acceptable in a Kohen but disqualify an animal as a Korban, including a Treifah and an animal born by Caesarean. The Gemara also discusses Oso V’Es Beno and whether the prohibition can apply to a father and its offspring.
A Kohen living with a woman forbidden to him must make a strong commitment to separate before returning to the Avodah. This leads into the laws of Nedarim and Neder Al Daas Rabim. Such a Neder is particularly strong, although it can be annulled for a Dvar Mitzvah. The Gemara gives the memorable case of the extremely harsh Melamed who was removed from teaching but later reinstated because they could not find an equally effective teacher.
The new Perek introduces two separate definitions of Bechor: Bechor L’Nachalah, who receives a double inheritance, and Bechor L’Kohen, who requires Pidyon HaBen. They do not always coincide. Pidyon HaBen depends on being the mother’s Peter Rechem, while the double inheritance depends on the father’s firstborn status.
Previous miscarriages and unusual births can therefore produce different results. A child may receive double inheritance without Pidyon HaBen, or require Pidyon HaBen without receiving double inheritance. The Mishnah discusses numerous examples, including previous births, conversion and cases where the identity of the father is uncertain.
The Daf concludes by asking exactly when birth takes place Halachically. The emergence of the head or forehead can be decisive, with distinctions between a viable child and a Nefel. This also affects a woman who converts during childbirth.
Finally, the Gemara compares recognition of a Bechor with identifying a deceased husband for an Agunah. For an Agunah we can be lenient about who gives the testimony, but we must be careful about what was actually seen: reliable facial identification, including the nose, is required.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
Bechoros Daf 45
The Daf continues the Mumim that can disqualify a Kohen from the Avodah. It discusses abnormalities of the legs and feet, including knees or ankles knocking together, bow-leggedness, abnormal heels and unusually flat or broad feet.
The Gemara discusses overlapping or fused fingers and toes, as well as an extra finger. Whether an extra finger is significant depends on factors such as whether it contains a bone and whether it grows in line with the normal fingers.
The Mishnah discusses someone with six fingers on each hand and six toes on each foot – 24 digits altogether. Rebbi Yehudah considers him Kosher. This leads to an interesting question: is an extra functioning finger necessarily a Mum, or could it actually be considered an advantage?
The Daf then moves into Tumah. An extra finger can sometimes transmit Tumah through Maga – touching – and Masa – carrying – without transmitting through Ohel. The Gemara compares this to an Etzem K’Se’orah, a small bone which transmits Tumah through touching and carrying but not through Ohel.
The standard Halachic count of the human body is 248 limbs/bones. Rov Minyan is therefore 125, while Rov Binyan refers to the major bones forming most of the body’s structure. We follow the normal human count even if a particular person has extra bones.
The students of Rebbi Yishmael examined the remains of a woman and found 252 bones rather than 248. The Gemara explains that a woman has four additional structures connected with childbirth. The Daf then returns to the person described in Tanach with 24 symmetrical digits, discussing whether his extra fingers represented a Mum or an additional physical advantage.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf continues the Mumim that can disqualify a Kohen from the Avodah. It discusses abnormalities of the legs and feet, including knees or ankles knocking together, bow-leggedness, abnormal heels and unusually flat or broad feet.
The Gemara discusses overlapping or fused fingers and toes, as well as an extra finger. Whether an extra finger is significant depends on factors such as whether it contains a bone and whether it grows in line with the normal fingers.
The Mishnah discusses someone with six fingers on each hand and six toes on each foot – 24 digits altogether. Rebbi Yehudah considers him Kosher. This leads to an interesting question: is an extra functioning finger necessarily a Mum, or could it actually be considered an advantage?
The Daf then moves into Tumah. An extra finger can sometimes transmit Tumah through Maga – touching – and Masa – carrying – without transmitting through Ohel. The Gemara compares this to an Etzem K’Se’orah, a small bone which transmits Tumah through touching and carrying but not through Ohel.
The standard Halachic count of the human body is 248 limbs/bones. Rov Minyan is therefore 125, while Rov Binyan refers to the major bones forming most of the body’s structure. We follow the normal human count even if a particular person has extra bones.
The students of Rebbi Yishmael examined the remains of a woman and found 252 bones rather than 248. The Gemara explains that a woman has four additional structures connected with childbirth. The Daf then returns to the person described in Tanach with 24 symmetrical digits, discussing whether his extra fingers represented a Mum or an additional physical advantage.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
Bechoros Daf 43
The Daf moves from Mumim of animals to Mumim that can disqualify a Kohen from performing the Avodah. Many Mumim apply to both animals and people, learned through a Gezeirah Shavah. However, certain defects are unique to animals, while others relate specifically to the human body.
The Torah separately teaches Mumim regarding a Kohen, a Bechor and other Kodshim. The Gemara explains that none can simply be learned from the others: a Bechor has Kedushah automatically from birth, other Kodshim have their own broader Kedushah, and Kohanim have their unique Mitzvos and status.
A major principle is that a Kohen must be Shaveh B’Zaro Shel Aharon – have the normal physical form of Aharon HaKohen’s descendants. The Daf distinguishes between a genuine Mum, an abnormality that makes someone not Shaveh B’Zaro Shel Aharon, and a lesser issue of Maris Ayin. A genuine Mum can invalidate the Avodah, while the other categories do not necessarily do so after the fact.
The Mishnah lists unusual physical formations, including abnormal shapes of the head, an unusually short or long neck, and a hunchback. The Gemara distinguishes between a hunch involving the actual skeletal structure and one consisting merely of flesh.
The Daf also discusses baldness. Different patterns of remaining hair can affect the Halachah, including whether hair remains in front, behind, or in both areas. Rabbi Yochanan additionally discusses unusually short people and someone whose eyes constantly water.
Finally, missing eyelashes are specifically described as an issue of Maris Ayin. The next Mishnah begins discussing Kohanim with missing or unusually positioned eyebrows, and Rebbi Chanina ben Antignos adds the extraordinary case of someone with two backs and two spinal columns.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf moves from Mumim of animals to Mumim that can disqualify a Kohen from performing the Avodah. Many Mumim apply to both animals and people, learned through a Gezeirah Shavah. However, certain defects are unique to animals, while others relate specifically to the human body.
The Torah separately teaches Mumim regarding a Kohen, a Bechor and other Kodshim. The Gemara explains that none can simply be learned from the others: a Bechor has Kedushah automatically from birth, other Kodshim have their own broader Kedushah, and Kohanim have their unique Mitzvos and status.
A major principle is that a Kohen must be Shaveh B’Zaro Shel Aharon – have the normal physical form of Aharon HaKohen’s descendants. The Daf distinguishes between a genuine Mum, an abnormality that makes someone not Shaveh B’Zaro Shel Aharon, and a lesser issue of Maris Ayin. A genuine Mum can invalidate the Avodah, while the other categories do not necessarily do so after the fact.
The Mishnah lists unusual physical formations, including abnormal shapes of the head, an unusually short or long neck, and a hunchback. The Gemara distinguishes between a hunch involving the actual skeletal structure and one consisting merely of flesh.
The Daf also discusses baldness. Different patterns of remaining hair can affect the Halachah, including whether hair remains in front, behind, or in both areas. Rabbi Yochanan additionally discusses unusually short people and someone whose eyes constantly water.
Finally, missing eyelashes are specifically described as an issue of Maris Ayin. The next Mishnah begins discussing Kohanim with missing or unusually positioned eyebrows, and Rebbi Chanina ben Antignos adds the extraordinary case of someone with two backs and two spinal columns.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
Daf 42 - Gut Voch
The Daf continues the discussion of Tumtum and Androgynous. A Tumtum has its reproductive organs covered, so we do not know whether it is male or female. An Androgynous has both male and female characteristics and may be considered a separate Halachic category.
Rav Chisda holds that a Tumtum is fundamentally a Safek: underneath the covering it is either definitely male or definitely female. The Gemara repeatedly challenges this from sources that list Tumtum together with Androgynous. Several times the answer is “Sami Mikan Tumtum” – remove Tumtum from that particular teaching.
This question appears in several areas, including Erchin, Korbanos, bird offerings and Temurah. A central point is that the Torah defines actual Halachic categories rather than simply resolving our uncertainty about whether something is male or female. During the Temurah discussion, the Gemara introduces Yasom – an animal whose mother dies during its birth – as another animal unfit for a Korban.
The Gemara then discusses whether the gender of a Tumtum animal can be determined by where it urinates, since males and females urinate from different areas. Even when it appears to be female, perhaps it is really male with abnormal internal anatomy causing the urine to emerge elsewhere.
This leads to the principle of Ho’il V’Ishtani, Ishtani: once we already see that the animal developed abnormally in one respect, perhaps there are further abnormalities as well. Therefore, an otherwise very unlikely possibility may deserve consideration here.
Finally, the Daf applies this idea to a human Tumtum regarding Kiddushin, Chalitzah and Yibum. Besides the uncertainty whether the Tumtum is male or female, there may be an additional concern that the Tumtum is a Saris and unable to have children. This creates multiple layers of Safek when determining the laws of Yibum and Chalitzah.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf continues the discussion of Tumtum and Androgynous. A Tumtum has its reproductive organs covered, so we do not know whether it is male or female. An Androgynous has both male and female characteristics and may be considered a separate Halachic category.
Rav Chisda holds that a Tumtum is fundamentally a Safek: underneath the covering it is either definitely male or definitely female. The Gemara repeatedly challenges this from sources that list Tumtum together with Androgynous. Several times the answer is “Sami Mikan Tumtum” – remove Tumtum from that particular teaching.
This question appears in several areas, including Erchin, Korbanos, bird offerings and Temurah. A central point is that the Torah defines actual Halachic categories rather than simply resolving our uncertainty about whether something is male or female. During the Temurah discussion, the Gemara introduces Yasom – an animal whose mother dies during its birth – as another animal unfit for a Korban.
The Gemara then discusses whether the gender of a Tumtum animal can be determined by where it urinates, since males and females urinate from different areas. Even when it appears to be female, perhaps it is really male with abnormal internal anatomy causing the urine to emerge elsewhere.
This leads to the principle of Ho’il V’Ishtani, Ishtani: once we already see that the animal developed abnormally in one respect, perhaps there are further abnormalities as well. Therefore, an otherwise very unlikely possibility may deserve consideration here.
Finally, the Daf applies this idea to a human Tumtum regarding Kiddushin, Chalitzah and Yibum. Besides the uncertainty whether the Tumtum is male or female, there may be an additional concern that the Tumtum is a Saris and unable to have children. This creates multiple layers of Safek when determining the laws of Yibum and Chalitzah.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
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Daf Bechoros 41
The Daf continues the Mumim of a Bechor. A significant wart in the eye, a missing piece of bone, a dislocated jaw, or one eye visibly larger or smaller than the other can be a Mum. The difference must be noticeable to the eye; we do not take out a measuring tape to find tiny differences.
The Gemara discusses Yabeles, a wart. Although the Torah lists Yabeles as a Mum, not every wart has the same status. A wart affecting the important visual part of the eye can be a genuine Mum, while one on the white of the eye may only disqualify the animal from the Mizbeach without permitting a Bechor to be Shechted outside.
A tail that is abnormally short can also be a Mum if it does not reach the required joint of the hind leg. The Daf also teaches that the Mumim listed throughout the Perek can be used not only to permit a Baal Mum Bechor, but also for the Pidyon of other Kodshim.
The new Mishnah introduces an intermediate category: defects that prevent an animal from being brought as a Korban but are not full Mumim permitting Shechitah outside. These include temporary eye conditions, certain gum defects, boils and skin conditions. A dry, permanent Garav can be a Mum, while a moist condition that can heal is not.
Old, sick, shaking or foul-smelling animals are also unfit for the Mizbeach even though these conditions are not necessarily Mumim. Similarly, an animal used for an Aveirah, designated for prohibited use, or one that killed a person can be disqualified from being a Korban even where there is insufficient testimony to execute the animal.
Finally, the Daf discusses Tumtum and Androgynous. A Tumtum has its gender hidden, while an Androgynous has both male and female characteristics. Rebbi Yishmael may view an Androgynous as a male with a significant Mum, while the Rabbanan can regard Tumtum and Androgynous as a separate Halachic category. This affects Kedushas Bechor and the prohibitions of shearing and working the animal.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
The Daf continues the Mumim of a Bechor. A significant wart in the eye, a missing piece of bone, a dislocated jaw, or one eye visibly larger or smaller than the other can be a Mum. The difference must be noticeable to the eye; we do not take out a measuring tape to find tiny differences.
The Gemara discusses Yabeles, a wart. Although the Torah lists Yabeles as a Mum, not every wart has the same status. A wart affecting the important visual part of the eye can be a genuine Mum, while one on the white of the eye may only disqualify the animal from the Mizbeach without permitting a Bechor to be Shechted outside.
A tail that is abnormally short can also be a Mum if it does not reach the required joint of the hind leg. The Daf also teaches that the Mumim listed throughout the Perek can be used not only to permit a Baal Mum Bechor, but also for the Pidyon of other Kodshim.
The new Mishnah introduces an intermediate category: defects that prevent an animal from being brought as a Korban but are not full Mumim permitting Shechitah outside. These include temporary eye conditions, certain gum defects, boils and skin conditions. A dry, permanent Garav can be a Mum, while a moist condition that can heal is not.
Old, sick, shaking or foul-smelling animals are also unfit for the Mizbeach even though these conditions are not necessarily Mumim. Similarly, an animal used for an Aveirah, designated for prohibited use, or one that killed a person can be disqualified from being a Korban even where there is insufficient testimony to execute the animal.
Finally, the Daf discusses Tumtum and Androgynous. A Tumtum has its gender hidden, while an Androgynous has both male and female characteristics. Rebbi Yishmael may view an Androgynous as a male with a significant Mum, while the Rabbanan can regard Tumtum and Androgynous as a separate Halachic category. This affects Kedushas Bechor and the prohibitions of shearing and working the animal.
Iliui mishmas Imi morosi Ruth bas Harav Menachem Mendel
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