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0:02 Key comma rabba, we're sitting in today's office iron base 72. 0:05 We are picking up 71 b i in aleph amud base. 0:08 Key comma rabba, three lines up from the bottom. 0:11 We'll say beautiful beautiful daf of gemara today. 0:14 So says the gemara, So remember again we brought down the two cases that we'll say ultimately again of tumah beluah and taharah beluah. 0:24 Ultimately highlighting the idea that halacha l'maaseh when something is absorbed inside of the body, it neither transmits or nor contracts tumah. 0:35 So the gemara says key comma rabba. 0:37 So the gemara just pointed out we already learned this concept beforehand. 0:40 Why does rabba feel the need to go ahead and restate it? 0:43 To which the gemara says key comma rabba key gone shabbos state tabos. 0:46 Rabba actually is coming to advance another novel case. 0:49 What's the novel case? 0:51 Where a person swallowed two rings. 0:54 Two rings. Achas tamei v'achas tahorah. 0:57 One ring is tamei, one ring is tahar. 1:00 And what happens? The lo metamei l'tamei v'lo l'tahorah. 1:03 And we'll say the novelty over here is that what? 1:06 Even though inside of the body of the individual, the two rings are going to touch, nevertheless the tamei ring does not convey tumah to the tahar ring. 1:17 That is the novelty of the teaching in this particular context. 1:21 See rabba why is that? 1:22 We'll say why does this say again remember in the in the outside world, if you were to touch the tamei ring to the tahar ring what would happen? 1:29 So tumah would be conveyed. 1:31 So why is it that inside the stomach of the individual when the tamei ring touches the tahar ring, they do not convey tumah? 1:37 And the simple answer is because ultimately that's tumah beluah, tumah taking place while absorbed while swallowed, and tumah inside doesn't or actually say an item, a tamei item inside does not convey tumah. 1:47 So the gemara says top of ayin base v'alef bahar. 1:50 Uber v'chaya k'shes tabos don't worry. 1:52 We'll say remember again going back to our mishnah. 1:54 What did our mishnah say? 1:56 The mishnah said that halacha l'maaseh halacha l'maaseh if if is pregnant and the Uber died right the fetus died in utero and the midwife extends her hand into the womb of the mother and touches the fetus that ultimately again the 2:12 the midwife is to mayor right she's ritually impure so I say so why should she be to mayor after all again isn't the fetus what isn't the fetus to my blower right it's absorbed or called called swallowed to my in 2:26 which case it should not convey to my to the midwife to which so the Uber and the higher was it should be like two rings what was it what are the two rings over here so ring number one is the 2:39 Uber right we ring number two is the highest hand so right the contact is occurring inside of the mother so again there should be no conveyance of tomorrow to which shiny Uber Julio the sofa so says no on Uber's different 2:58 why is an Uber different on Uber's different because it is going to exit the mother right at some point in time even though that's to my blower now it's going to exit the mother to which the says okay so the 3:10 says Uber sofa lot says the boss in sofa lot says okay I agree right what goes in will come out so meaning if the Uber right the Uber's going to come out so is the bus so is the ring so 3:27 if that's the case again in the two rings that touch each other while in the stomach of the individual should also convey to my to which the says Allah Allah Allah says pump it is so you do time of the 3:39 hymnal so so said the rabbis from pump it is so they know the logic behind this right they know the logic behind this ruling and what is pump it is so or mono >> Rabbi Yosei. 3:51 Some Rabbi Yosei, some Rabbi Yehudah, some Rabbi Shmuel. 3:54 So Rabbi Yosei said in the name of Shmuel the following halakha, Tumah zu eina midivrei Torah ela midivrei sofrim. 4:01 Then in reality, the tumah that we are discussing, the Rabbi said, "Which tumah?" 4:05 The tumah of the midwife, right? 4:07 That when the when when midwife extends her hand inside of the mother and touches the fetus that is now deceased, that tumah is derabbanan and not de'oraita. 4:18 That is not a So what's it? 4:19 So now let's analyze this for just a moment. 4:21 Now everything is coming together beautifully. 4:24 Why is that tumah not de'oraita? 4:26 Let's analyze this. Why is that tumah not de'oraita? 4:29 Right? Because it's tumah belua. 4:30 Because the Rabbi said, "At the end of the day, remember again what we have established and now we're saying that everyone agrees with is that absorbed tumah, swallowed tumah, tumah inside does not convey tumah. 4:42 Therefore, again, on a technical biblical level, when that higher when that midwife touches the fetus which is in utero, so she's touching the fetus while it is in the fetus that is now deceased, that in while it is still inside 4:55 of the mother, that is the same thing as the two rings swallowed up by the person, one tamei, one tahor. 5:02 And the same way, when the tahor ring touches the tamei ring, it does not become tamei. 5:06 Why? Because it's tumah it's tumah belua. 5:09 So to mid'oraita, the higher, the midwife does not become tamei. 5:14 I said, "Why why does the Mishnah say that she's teme'ah?" 5:18 It's derabbanan. It's rabbinic tumah. 5:21 It's rabbinic tumah. To which the Mishnah says, "So before we analyze the source of this rabbinic tumah, the Mishnah asks a very simple question. 5:27 Mai eina midivrei Torah ela midivrei sofrim?" 5:30 So the Rabbi says, "So then the Mishnah just asks a syntax question. 5:33 Why don't you just say tumah zu midivrei sofrim?" 5:37 Just say this tumah is derabbanan. 5:40 Yet the Mishnah feels compelled to say what? 5:42 Tumah zu eina midivrei Torah ela midivrei sofrim. 5:46 So the Rabbi says, "I don't need that phrase." 5:47 Or what Or in other words, once you tell me midivrei sofrim, what? 5:50 Once I hear me divrei soferim, I know then what? 5:53 I know that halacha l'maaseh ultimately, again, it's not d'oraisa. 5:57 I know that. To which the Gemara says, "Oh, I'll tell you why." 6:01 To which the Gemara says, "Dilu teima aliba d'Rabbi Akiva d'amar uber b'moi isha tamei." 6:07 So, what's he saying? 6:08 Cuz I might have thought as follows. 6:09 Remember again, we had Rabbi Akiva. 6:11 Rabbi Akiva's of the opinion that halacha l'maaseh if the uber if the Don't say that there's only applies according to Rabbi Akiva who says that if the uber dies in utero, then ultimately, again, it conveys tumah. 6:26 Right? It conveys tumah. 6:28 Oh, cuz remember, Rabbi Akiva's of the opinion that tumah b'luah does in fact convey tumah. 6:34 Ella af ilu d'Rabbi Yishmael. 6:36 Rather, says the Gemara, even according to Rabbi Yishmael who says d'amar uber b'moi isha tahor. 6:41 So, what's he saying? 6:42 So again, you might have thought that when do we say that the uber conveys tumah? 6:46 This is according to Rabbi Akiva who holds that tumah b'luah conveys tumah. 6:49 To which the Gemara says, "No, no, no. 6:51 Even according to Rabbi Yishmael who says that a uber does not convey tumah, even he will agree in this case the now deceased uber conveys tumah to the midwife when the midwife touches the uber in utero. 7:08 But what nature What's the nature of that tumah? 7:10 That is a tumah d'Rabbanan. 7:12 Mai teima? So, what's he saying? 7:14 Why would the Rabbis go there on this tumah? 7:16 Amar Rav Oshaya, "G'zeira shema yotzei vlad rosho chutz l'prozdor." 7:21 So, what's he saying? 7:22 It's actually quite interesting. 7:24 What we're concerned about over here, I would say, is that while the midwife The midwife obviously is doing something with the baby, doing something with the fetus. 7:32 What we're concerned about is that while she's involved in the fetus, so there may inadvertently or not inadvertently, but unknowingly be some type of partial birth. 7:44 Because there may be some type of partial birth, remember again one thing that one thing that we've come to learn both in animals and humans, which is what? 7:51 Once the head comes out, although we've never discussed by the way how much of the head has to come out. 7:57 Is it just the crowning? 7:58 Does it have to be something more? 8:00 So, we'll see some more of that. 8:02 I will say that once the head comes out, the baby is considered to be born. 8:05 Now, again, as we will see, once that baby is born there is no question that it convey the fetus is born. 8:12 It conveys tuma. Well, we're concerned about over here is that while the chaya is while the chaya is involved in touching the fetus, the head may have come out and the chaya is not aware. 8:25 The chaya is not aware. 8:26 And it turns out that she didn't touch tuma belua, rather what? 8:31 Rather what? She touched an actual source of tuma. 8:35 So, because again these things kind of could happen without her awareness, therefore the rabbis were go there a tuma derabanan. 8:42 Sham yotzi rosh vlad rosh achot haprozder. 8:45 Iyachi isha nami. So, we'll say if that's the case, then why don't you impose this rabbinic tuma on the mother as well. 8:53 Others will say, so why don't you say that once the mother knows that unfortunately the baby has died in utero, so because there ultimately again tuma on the mother as well because maybe the head came out a little bit and 9:07 the mother the mother didn't realize. 9:09 To which the Gemara says to which the Gemara says isha margeshes beatzma. 9:15 No, no. The mother knows. 9:17 Right? The mother knows. 9:18 If the head if the head started to come out ultimately again the mother is going to be acutely aware of that. 9:23 And therefore halacha l'maaseh, there's no such thing as it's occurring unbeknownst to the mother. 9:28 So, the concern that it could occur unbeknownst to the midwife, not unbeknownst to the mother. 9:33 I said the Gemara says vetemala l'chaya. 9:36 So, we'll say so then, obviously, the midwife is assisting the mother with something. 9:40 So, why can't, if the mother's aware when the head of the child comes out, so why don't we just say, if that does happen, she'll tell the midwife. 9:49 She'll tell the midwife, right? 9:50 And therefore, the midwife can know when he Why impose just a blanket to my dear rabbonim on the midwife? 9:56 Let's say that if the head comes out, the mother will tell the midwife, and then the midwife will be to me a to which the rabbonim gives a very interesting answer. 10:02 Trader, the the the mother is a little busy. 10:05 Right? The mother is like like a wee bit busy over here. 10:07 So, as I said, because she's a little bit preoccupied with birth, right? 10:12 She's not exactly going to be concerned with the ritual purity status of the highest. 10:16 So, we'll say, just the way to imagine this case over here is the the fetus has died in utero. 10:23 The midwife is obviously helping the mother with this process. 10:28 So, ultimately, again, when the on a technical biblical level, when the midwife touches the fetus in utero, even though the fetus is now deceased, the fetus does not convey to my dear the midwife mid doraisa because that is tumah beluah. 10:42 That's the equivalent, ultimately, again, of the two rings, one tumah, one tar, which are both swallowed by the same individual touching each other inside the stomach does not convey tumah. 10:51 The rabbonim came along and say, midwife, you're tumah. 10:54 Why are you tumah? 10:56 You're tumah because the baby the head may have inadvertently come out while you're helping things along over here, and you were not aware. 11:03 You were not aware. 11:04 So, because of that, they will impose upon you a tumah derabonon. 11:07 That does not apply to the mother. 11:08 We'll discuss what the status of the mother is in just a little bit. 11:11 Why? Because there's no such thing as the head inadvertently coming out legabe the mother. 11:16 If that happens, the mother will be acutely aware of that situation. 11:19 So, the gemara says, my rebbe Shimon, my rebbe Akiva. 11:22 So, we'll say, so the gemara made reference to the positions of rebbe Shimon and rebbe Akiva. 11:26 Which positions are we referring to? 11:27 Here we go. The sanya, the shor yega apnei asadela. 11:31 Right? So, we'll say, the possuk says as follows. 11:35 The halacha yiga up Torah is talking about over here items that become tumah meis, that contract tumah meis. 11:42 So, the possuk says the halacha yiga up near Sadeh be halel over meis, anything literally translated will say anything on the open field that comes in contact be halel halel means a sword that was used to kill another person cuz 11:57 remember again the sword contracts sword becomes a rishon or even an av I should say. 12:02 Over meis or comes in contact with the corpse over etzem adam or with the bone of a person over kever or with a grave yitma shivas yamin. 12:11 Will become tumah seven days. 12:12 This is what it says the possuk of tumah meis. 12:14 So, watch this. So, what does it say the halacha yiga up near Sadeh anything that is on the open field lahotzi uber d'mei isha d'Rebbi Yishmael. 12:23 What does Rebbi Yishmael say? 12:24 What does this come to exclude? 12:26 This comes to exclude an uber. 12:28 Right, this comes to exclude a fetus that a fetus that is inside of its mother does not convey tumah. 12:34 Now, what does it say and where does he get this from? 12:35 What's the drasha? So, it's actually very straightforward drasha. 12:38 The possuk says the excuse me the halacha yiga up near Sadeh anything that you touch on the open field. 12:48 So, what does it say? 12:48 So, what is that referring to? 12:50 That's referring to things that are on the open field i.e. 12:53 things that exist in the open world. 12:56 This comes to exclude a fetus in utero which does not convey tumah. 13:02 So, the gemara says Rebbi Yishmael these words of Rebbi Yishmael. 13:05 Rebbi Akiva Rebbi Akiva says the rabos golel v'dofek. 13:09 What does Rebbi Akiva say? 13:10 It says that it comes to exclude that it comes to include excuse me the golel and the dofek. 13:15 So, what does it say? 13:15 The golel is the covering of the coffin the dofek is the side wall of the coffin. 13:23 That these items convey tumah as well. 13:26 Rashi says over here Rashi first up and I saw that mash magalui so I say the lashon of apnei asada refers to something that is revealed. 13:35 Therefore, again, according to according to Rabbi Yishmael, this comes to exclude an ubar. 13:39 Rashi says shihu tamun cuz the ubar is hidden and it's not apnei asada therefore doesn't convey tuma. 13:45 On the other hand, Rabbi Akiva says it comes to include golel, kisya aron shel meis, the covering of the casket, or dofeik, dav she nosnin bitzido. 13:55 Ultimately, again, the the wall that they put on the side. 14:00 They don't mean the side wall of the coffin. 14:02 Rabbi Yishmael go so I would say where does Rabbi Yishmael Rabbi Yishmael go from a dofeik? 14:05 He looks like a gemara. 14:07 So I say Rabbi Yishmael now we'll say that everyone agrees that the lid, right, the cover and the side wall of the coffin convey tuma. 14:14 Rabbi Akiva learns that from the pasuk. 14:15 Where does Rabbi Yishmael learn that from? 14:17 Hilchasa. It's a halacha l'Moshe miSinai. 14:20 But Rabbi Akiva, ubar b'mei isha tamei mid'oraisa. 14:25 Now we'll say now watch this. 14:26 Here's where it gets interesting. 14:27 Rabbi Akiva clearly holds that what? 14:30 That an ubar, right, a baby in utero that dies, the fetus in utero that dies, does convey tuma. 14:36 Right? Does convey tuma, Rabbi Osei. 14:38 So this actually is quite amazing. 14:40 So now you have Rabbi Akiva on record as saying tuma b'lua does convey tuma. 14:46 Tuma b'lua conveys tuma. 14:49 So says the gemara. 14:50 So so for Rabbi Akiva, ubar b'mei isha tamei mid'oraisa. 14:53 Now we'll say now we'll say where does he get that from? 14:54 That ultimately, again, tuma b'lua does go ahead and convey tuma. 15:00 To which the gemara says, "Amra Oshi, amra kra, hanogea b'meis b'nefesh." 15:05 Rabbi Osei, this is an incredible drasha. 15:07 Hanogea b'meis b'nefesh. If one goes ahead and touches the meis b'nefesh. 15:12 Rabbi Osei, Rabbi Akiva takes a literal interpretation over here. 15:15 "Eizehu meis sheb'nefesh shel adam." 15:19 Rabbi Osei, listen, see, does Rabbi Akiva dash in this? 15:22 Hanoge'a b'meis b'nefesh. If somebody touches something, something that has died, b'nefesh. 15:29 So, b'nefesh means what? 15:32 That is inside of something else. 15:35 So, how do you have a case of something that has died and is inside of something else? 15:40 Eizu meis sheb'nefesh shel adam. 15:43 Have they omer zeh uber sheb'mei isha. 15:46 What does he say? 15:47 He would say that what? 15:48 This refers ultimately again to the uber that is inside of the mother. 15:52 So, what does Rabbi Akiva is mamesh of the opinion that halacha l'maiseh, halacha l'maiseh, tumah b'lu'ah conveys tumah. 16:01 And therefore again, ultimately again Rabbi Akiva will say so we'll say so we're so like actually so before we go on so we'll say so the end of this mahlokes over here in the case of the chaya who touches the 16:13 feet the now deceased fetus while inside of the mother, so everyone will agree that the chaya is tame'ah. 16:20 What's the mahlokes? The nature of the tumah. 16:23 Rabbi Akiva will say it's tumah d'oraisa because he holds that even tumah b'lu'ah has the ability to convey tumah m'doraisa. 16:29 But and where does he learn that from? 16:31 Hanoge'a b'meis b'nefesh. If someone touches someone who is dead who is inside of someone else. 16:38 What is the person who's dead inside of someone else? 16:41 That's the case of the fetus that has died. 16:43 Right? On the other hand Rabbi Shmuel will say that halacha l'maiseh, tumah b'lu'ah does not convey tumah and it is only a tumah d'rabbanan that is conferred upon the chaya that that is conferred upon the midwife. 16:55 So, what does he say? 16:55 Now just to finish up the drasha, so the Gemara says Rabbi Shmuel, haimi ba'alei. 17:01 So, what does he say? 17:01 What does Rabbi Shmuel do with the pasuk? 17:03 Hanoge'a b'meis b'nefesh. This is amazing. 17:05 What does Rabbi Shmuel do with it? 17:07 So, the Gemara says meba'alei l'ravveis dam haboten umameis which comes from a corpse shem etamem has the ability to convey tumah. 17:16 Where does he learn that from? 17:17 Shenemar, hanogea b'mes b'nefesh ha'adam. 17:22 The pasuk says, "If you touch a mes b'nefesh adam." 17:26 So, we'll say the pasuk itself sounds a little a little bit repetitive. 17:29 Anyone who touches in a b'mes, in someone who is dead, b'nefesh adam, in the life of a person. 17:35 Azo hu nefesh shel adam shemitana. 17:38 We'll say, "What is this nefesh of a person which ultimately conveys tumah?" 17:43 Havei omer, "Zo r'vi'is dam." 17:46 We'll say, "What does this refer to?" 17:48 This ultimately again refers to a r'vi'is of blood. 17:52 So, we'll say Salach l'meiseh, he learns it out, he uses it to teach me that even a r'vi'is of blood ultimately conveys tumah. 17:59 Rabi Akiva l'tamei. We'll say Rabi Akiva says, "So, Rabi Akiva is correct in his zama after r'vi'is dam haba mishnei meisim b'oseh dam." 18:06 Rabi Akiva takes it even a step further. 18:09 He says, he agrees, yes, a r'vi'is of has the ability to convey tumas mes. 18:15 But, not only that, even if you have one r'vi'is which is made up of two corpses, right? 18:21 So, two corpses each contribute some blood. 18:23 Together there is a joint r'vi'is, but there is no one r'vi'is from any one corpse. 18:29 Instead again the r'vi'is comes from two corpses, that'll also go ahead and convey tumah. 18:35 Where does he know that from? 18:36 So, the Gemara says, "Dama af r'vi'is dam haba mishnei meisim b'oseh dam." 18:40 So, we'll say, "So, even a r'vi'is that comes from two meisim has the ability to go ahead and convey tumas ohel." 18:48 Disanyo. Cuz where do we learn that from? 18:49 We'll say, "Disanyo." Rabi Akiva Rabi Akiva says, "Minayin d'r'vi'is dam haba mishnei meisim shemitama b'ohel?" 18:58 So, we'll say, "From where do we know ultimately again that a r'vi'is of blood that comes from two corpses, that it conveys tumas ohel? 19:06 Where do we know that from? 19:07 Shenemar, "V'al kol nafshos mes lo yavo." 19:11 We'll say the pasuk says, "Plural, al kol nafshos mace loyavo on all of the nafshos, right? 19:18 All of the corpses that are dead you may not you may not come in contact with. 19:22 Shte nafshos b'shir echad. 19:24 Ultimately again, even if you have one shir, i.e. 19:27 a revi'us of blood, but that revi'us of blood comes from two corpses, halacha l'ma'aseh again that has the ability to convey tumah. 19:35 So we'll say so just to kind of close out this sugiyah with some halacha l'ma'aseh was wondering again, now we have two kinds of back-to-back sugiyahs. 19:42 In the previous sugiyah we're dealing ultimately again with the animal whose fetus dies in utero. 19:49 So you remember again in that case, so the Rambam paskened that halacha l'ma'aseh halacha [snorts] l'ma'aseh, if the animal if the fetus dies in utero by an animal and the shepherd touches that fetus while still in utero of the animal, 20:04 that does not convey tumah. 20:06 That does not convey tumah. 20:07 Right? Ultimately again, that is the that is the tumah belu'ah. 20:11 So it appears to be that in the case of tumah belu'ah by animal, everyone will agree that the fetus does not convey tumah. 20:16 What about by human beings? 20:18 So we'll say listen to this. 20:19 So the Rambam writes, this is in Hilchos Tum'as Mace perek ches halacha yud bais. 20:24 Ha'isha sheyaldah v'lad mace v'afilu neifel k'tichmo shebe'aynu, harei hi t'me'ah tum'as zayin. 20:31 So we'll say so if a woman gives birth to when a woman miscarries, right? 20:37 So ultimately again, that that gives her tum'as mace. 20:42 Right? That gives her that neifel that miscarriage carries with it tum'as mace. 20:46 Right? Conveys her tum'as mace. 20:48 Mace ubra b'soch me'ayha. 20:50 So we'll say so that that everybody agrees with this which which again makes sense. 20:53 The neifel itself has the din of a mace. 20:56 The miscarriage has the din of a mace and therefore again, she becomes t'me'as mace when she births the neifel. 21:02 However, mace ubra b'soch me'ayha upash'ta hayas yaldah b'nagbah chayah, t'me'ah shiv'ah. 21:13 >> If the midwife touches the deceased fetus while still in utero of the mother, so the mother is tahara. 21:22 The mother does not become tamei until the actual birth itself. 21:26 What's the status of the midwife? 21:29 So the midwife, if she touches the now deceased fetus while still in utero, will become tamei. 21:35 The midwife becomes tamei. 21:37 But what type of tumah? 21:38 The tumah chiyuv midivreihem. 21:41 But what does it says the Rambam? 21:43 This is a rabbinic tumah. 21:45 What's the nature of the rabbinic tumah? 21:47 Gzeira shema tiga bo mishi yatza la prozdor. 21:50 And just like the Gemara says, out of a concern that maybe there was a partial birth already that the midwife was not aware of. 21:59 And maybe she in fact touched the fetus after some part of the head already came out, in which case it would be considered born, in which case she really would be tamei. 22:08 However, min ha Torah, ein magga v'hu b'soch ha'mayim lo gaya bo tahor. 22:17 So what does it says so halacha l'ma'aseh? 22:18 Says the Rambam, we pasken that tumah b'luah does not convey tumah. 22:24 Tumah b'sestarim does not convey tumah. 22:26 Tumah which occurs inside of the body does not go ahead and create any type of tumah reality. 22:34 So what does it says therefore? 22:34 Again, this case of the midwife is a unique exception to this. 22:38 So the Rambam says in the very next level. 22:39 The Rambam says, therefore, for example, if a person swallows a tamei ring, right? 22:44 A person swallows two rings. 22:46 One is tamei, one is tahor. 22:47 Again, like I said, don't ask why. 22:49 Just a person did it. 22:50 Right? It was a slow night. 22:51 You know, sometimes you're just looking for stuff to do. 22:53 So what does it says so so again? 22:55 So it swa- so he swallows a tamei ring and then swallows a tahor ring. 22:59 Even though again, I know both of them are touching inside of my stomach. 23:03 One does not convey tuma to the other. 23:05 Why? Because ultimately again, it's tuma belua. 23:18 belua does not convey tuma. 23:20 That's number one. Therefore again, first of all, the mother, even though now the fetus is deceased, does not become tuma until when? 23:28 Until the actual birth of the fetus. 23:31 The exception to the will be the It's not even an exception. 23:35 It's just an addendum. 23:36 The midwife will become tuma when she handles the fetus in utero. 23:40 Why? Out of a concern that maybe there was a partial birth of the fetus. 23:45 And therefore again, she touched it after the partial birth. 23:47 That tuma however will only be a tuma Good fighter. 23:51 Says the Mishna. This is a longer Mishna actually. 23:55 Says the Mishna. So we'll say an animal is giving birth. 23:59 The whole team And again, the animal is pregnant. 24:03 And the fetus sticks out its foreleg. 24:07 And you cut off the foreleg. 24:09 You cut off the foreleg. 24:13 And after that, you go ahead and you the mother. 24:17 a tohar So we'll say the The ultimately again, the will say in this we're going to see in the The refers to the of the ubar. 24:27 Right? The remaining of the fetus ultimately again is tohar. 24:32 Now we'll discuss exactly what the is coming to teach me. 24:35 says a tohar. In a is cuz an animal cannot contract tuma while it is alive. 24:43 Remember again what we had this thing yesterday's One of the dramatic distinctions between human beings and animals is that an a human being can contract tuma even when they are alive. 24:54 An animal cannot. So we'll say you understand by the profundity of that? 24:58 Incredible profundity is a human being could contract tuma while he's alive. 25:02 Why? Cuz I will say never again, you could only contract tuma if you have the ability for what? 25:09 For tahara. Tuma and tahara are the two sides of the same exact coin. 25:13 One state cannot exist without the other. 25:17 A behema has no capacity for tahara. 25:21 Therefore, again, because it has no capacity for tahara during its lifetime, therefore it has no tuma. 25:27 A human being ultimately has a capacity for tahara on many different levels. 25:32 Therefore, also has the capacity for tuma. 25:34 Fine. Says the Gemara. 25:36 So, case number one is the animal giving birth. 25:39 You fetus sticks out his foreleg. 25:41 I cut off the foreleg, then shecht the mother. 25:44 Everyone is fine. Now, obviously, you can't eat that foreleg, right? 25:48 That foreleg is going to be what we call iver min a chai, right? 25:52 You can't eat it. 25:53 But the mice again, the remaining parts of the animal are fine. 25:56 Again, we'll discuss this in greater depth. 25:58 Shecht asimo I will say case number two is where what? 26:02 Is where ultimately again, you the animal the fetus sticks out his foreleg, and what happens? 26:08 And you shecht the mother. 26:09 So, I will say in this case over here, you shecht the mother and then you cut off the foreleg. 26:14 So, I will say so in this case over here, the foreleg the fetus extended the foreleg, you shecht the mother, and then afterwards you cut off the foreleg. 26:21 So, I will say in this case, habaser magen avos. 26:24 I will say so now, we have something a little bit different going on over here. 26:28 See now, I will say at this point, remember again, what's the status of the foreleg after shrita? 26:33 What's the status of that foreleg? 26:35 We discussed this, right? 26:37 It's ossur. Why? Why? 26:39 Because again, baser basad detreifa lo sochalun. 26:43 That meat that that limb has gone out of its prescribed mechitza. 26:47 Because of that, it's gone out of its prescribed boundary. 26:49 Because of that, you're not permitted to eat it. 26:51 Now, I will say, "So, now watch this." 26:53 So, now I will say, "Shachatah im bahamah chatah habasar, the remaining flesh of the fetus will be magen nevelah." 27:01 I will say, "Ultimately again, will be assur. 27:04 Why? Because it has had contact with a nevelah." 27:08 I will say, "What's the nevelah? 27:10 What's the nevelah?" The nevelah is the part of the limb that was extending outside of the mother at the time of the shchitah. 27:17 Post-shchitah now, that extended limb becomes a nevelah. 27:22 The rest of the uber that is still inside of the mother is having contact with the nevelah, and therefore again becomes assur as well. 27:30 They have a new These words are by Meir. 27:32 The chachamim say, "Magen treifah shchitah." 27:35 The chachamim say, "No, [snorts] it's not a nevelah. 27:38 Rather, again I will say, it's a lesser form, right? 27:40 A lower degree. Instead, it's considered to have contact with a treifah which has been shachut." 27:45 I will say, "Take a look at Rashi before you turn the page. 27:47 Look at this Rashi, bottom Rashi's. 27:50 Habasar magen nevelah, basar uber magen eiver min hachai, shumei tamei kin nevelah." 27:55 So, we're saying in this case over here, where the animal extended its foreleg, then you shachted the mother, right? 28:01 So, therefore again now, the remaining the remaining fetus inside of the mother is considered to be ritually impure as it has contact ultimately again with the extended limb, which has the status of eiver min hachai, which conveys tumah ultimately again 28:14 like nevelah. Say inami, so I will say next Rashi, "Magen treifah shchitah, shashchitah." 28:20 So, we'll say on the other hand, Rabbi Meir will agree. 28:22 Shmuel Chacham will disagree. 28:23 And the chacham will say that once you shachted the mother, shashchitah af al pi she'einah matteres eiver b'achilah, even the shchitah does not permit the extended limb for consumption, nevertheless matteres me dinei nevelah. 28:36 Ultimately again, it takes away the nevelah status. 28:38 The haveyah k'treifah shchitah. 28:41 Ultimately again, it's like an animal which is a treifah which was shachut. 28:44 She'einam metanam min haTorah. 28:46 We'll say, "At least if you shack the treif although you can't eat it nevertheless what? 28:50 It does not convey tumah. 28:53 So ultimately again I will say so I'm a base I'm a base samamats betray for shashe shash shash So I will say the come will say like this. 29:03 We'll say remember again let's go back for just a moment. 29:05 Remember our treif days? 29:07 Right? In our treif days so I will say what's a treif? 29:10 You can't eat a treif. 29:11 So let's say an animal has a hole in its lungs. 29:14 So I will say so even if I shack that animal and the shita is perfect I'm not allowed remember in the treifus? 29:20 Good I spent like a month on it. 29:22 Hey so I will say so so so again if an animal has a treif ultimately again I cannot eat it. 29:28 So I will say but what shita does do is something very important which is if that animal just dies on its own it becomes an aveila. 29:35 An aveila conveys tumah. 29:38 The beauty of shacking a treif is that's what? 29:41 Although I cannot eat it it does not convey tumah. 29:46 It's not a treif. 29:47 So watch this. Mamats in a treif shashe shashe shashe just like I will say by treif we see that ultimately again the shita removes the tumah from it. 29:57 Af shitas beheima titar es ha'eiver. 30:01 So I will say the come will say this should work in this case as well. 30:03 So I will say what's this case? 30:05 Right? Animal is pregnant. 30:06 Fetus extends the foreleg prior to shita. 30:10 You shack the mother. 30:11 So I will say so I know I can't eat the foreleg that I know already. 30:15 The shila is what's its status. 30:17 The come will say this is positive that the foreleg should have the status of a treif shuta. 30:23 Right? I know I can't eat it. 30:24 I know I can't eat it. 30:25 But it's really like a treif that was shacked. 30:27 So I will say what's the status of a treif that shacked? 30:30 Can't eat it but what? 30:31 But what? No tumah. 30:33 So the foreleg should be inedible but ultimately again does not convey tumah to anything else. 30:39 So I'm going to remember remember remember this the come and that's not a good comparison. 30:44 No, no, it's not true. 30:45 In tiara that's treif. 30:48 Also the back of a goofa. 30:50 So I'll say a treif when you track the ship when you check the ship I will say here's the issue. 30:54 The issue is the animal itself is a treif. 30:58 When you check the animal itself, that's when you go ahead and you make it into a treif goofa. 31:03 To tie as I ever double ain't no double double ain't no goofa. 31:08 So I'll say here's the difference. 31:10 That limb that is extending out of the mother is not part of the mother. 31:15 That's not part of the mother. 31:16 So I mean it says you're comparing two different cases. 31:19 The reason why treif of a treif of works is because it's something being done to the treif of itself. 31:25 In this case over here, that limb which extends out of the mother is no longer considered to be part of the mother. 31:34 As such again, that's in a treif. 31:36 That's in a treif of that's sticking out of the mother. 31:39 Right, ultimately again, you can't claim that it says that is going to be a treif. 31:44 So which the says well say so okay. 31:45 So that so that's the So I'll say the case ultimately is Uber extends its four leg before the treif of occurs. 31:53 Now the is what do you do about So I'll say what do you do about the what's the status of the four leg? 31:58 But understand I will say the status of the four leg impacts what? 32:02 Impacts what? The rest of the Uber. 32:06 Cuz remember again, that four leg is attached to the rest of the Uber. 32:10 So I'll say will say that four leg is an Uber. 32:13 If that four leg is an Uber what do you do with the rest of the Uber? 32:16 It's tummy. It's tummy. 32:18 I'm going to say no, it has the status of treif. 32:21 So therefore again, what's the impact on the rest of the Uber? 32:24 Nothing. You can't eat the four leg with the rest of the Uber is fine. 32:26 So we'll come back to that case. 32:28 So it says pause for just a moment. 32:30 We know the treif of doesn't tell us so. 32:33 So I'll say by the way, from where do you know? 32:36 You you stated it as fact that if you chef a treif animal, although that treif does not render the animal fit for consumption, it does go ahead and take away the tuma. 32:46 So, from where do you know that from? 32:48 So, the Gemara says, I'll tell you. 32:49 Beheima teme'a asura ba'achila. 32:51 So, as you remember again, if you have a non-kosher animal, you're not allowed to eat it. 32:55 Af treifa asura ba'achila. 32:57 And I will say, so too a treifa, you're also not allowed to eat a treifa. 33:00 So, we'll say a treifa animal, again, I want to be clear. 33:03 Treifa word in this context doesn't mean how we usually use treif, right? 33:07 So, as you remember again, treifa is referring to over here a kosher animal which has some type of disqualifying defect which renders it inedible. 33:15 So, we'll say, so beheima teme'a means a non-kosher animal. 33:18 So, not you can't eat a non-kosher animal, you can't eat a treifa. 33:22 So, the Gemara says, "Ma beheima teme'a ein shechita asurata asa." 33:27 So, we'll say, I would have thought as follows, just like by beheima teme'a, ultimately again, shechita is not metaharet. 33:35 "Af treifa lo tetaharenna shechitasa." 33:38 So, we'll say, I would have thought that by a treifa also, shechita doesn't change its status at all. 33:45 To which the Gemara says, "No, and I'll tell you why that's not a good comparison." 33:48 "Im amrat be beheima teme'a shelo hayesa le shasa kosha." 33:52 So, I will say, by beheima teme'a, there was What is What's a beheima teme'a? 33:57 Just a non-kosher species of animal. 33:59 There was never a point in time where that that animal was what? 34:03 Was kosher. It was never edible. 34:05 "Tomar be treifa she hayesa le shasa kosha." 34:08 We'll say, that's different than a treifa. 34:09 Why? A treifa did have a time when it was kosher. 34:14 Right? And we'll say, when did a treifa have a time when it was kosher? 34:16 Before it developed its treifa status. 34:19 Therefore again, so "Tomar be treifa she hayesa le shasa kosha." 34:23 So, we'll say So, the Gemara says in this conversation, "Tolu ma she deisa." 34:28 The truth is, take back what you said. 34:30 Right? Why? I'll show you why you're wrong. 34:32 Harish and all the treif I mean I bet and me night. 34:35 I will say I'll give you a case. 34:37 What about it will say you could have a you could have a an animal which was born as a treifa. 34:43 So you will say let's say you have a cow which was born with a hole in its lungs. 34:47 So I will say in that case in that case what? 34:50 The animal was never fit for consumption. 34:53 To which the Gemara says no. 34:55 Im amrit behema temea she came in bemina shechita. 35:00 Tomei betreif she yesh bemina shechita. 35:04 So we'll say here's the difference. 35:05 What it means is like this. 35:06 In a non-kosher animal I will say that species is never fit for consumption. 35:11 Mashein came by a treifa what? 35:14 The species is fit for consumption. 35:16 So I will say so such what the Gemara says is as follows. 35:19 So the Gemara says as follows. 35:21 Since in a treifa since in a treifa the species is fit for consumption. 35:27 So therefore [clears throat] again in the species shechita will render the animal fit for consumption. 35:32 Obviously take away the tuma status. 35:34 So in the case of a treifa since its species treifa works for us consumption. 35:44 status of the animal. 35:45 It's will prevent it ultimately from becoming an aveila. 35:48 The Mishnah ends off with one last seemingly extraneous case. 35:51 Ben Shmona Chait. So we'll say listen to this case. 35:53 We're going to get into the riveting worlds of the riveting world of animal gestational periods. 36:00 All right so we'll say it is it's actually quite exciting. 36:02 So the Gemara says follows. 36:03 We're going to we're going to see that certain animals carry their carry their young to different terms. 36:08 One thing that is going to be clear is that an animal born at eight months I will say is a non-viable The cow gives birth at eight months it's not viable. 36:16 That's that's the case of the Mishnah over here. 36:18 A non-viable animal birth. 36:20 So we'll say so Ben Ben Shmona Chait ein shechita so we'll say if an animal is born at eight months let's say kosher animal is born at 8 months, the shchita, so we'll say that is a treifa, that is a 36:30 treifa. And the shchita, however, does not work to take away the treifa status. 36:36 Why? Le fisha in bemino shchita. 36:38 Cuz we'll say that species, that species cannot be That species is never kosher. 36:45 So we'll say What the What the Mishna is doing something very interesting. 36:48 The Mishna is creating a subcategory of species and calling an animal born at 8 months its own species. 36:55 So the Mishna is just saying shchita for that animal doesn't only work for It's not only invalid for consumption, but won't even work to remove tumah. 37:02 Okay, we'll see it in the Gemara. 37:04 So it says the Gemara says let's let's begin at least one line and we only have a minute. 37:07 So am I So the Gemara says but why is this? 37:09 Now what we're saying now what the Mishna is asking over here is as follows. 37:12 So remember again, remember again, in the case of the Gemara, in the case I should say in the case of the Mishna, what we have over here is as follows. 37:21 What we have over here is the uber, right? 37:24 If the uber extends that it's four leg prior to birth. 37:27 And then what happens? 37:28 You shchacht the mother. 37:29 You shchacht the mother. 37:30 So we'll say So remember again, the Rabbi Meir said that that limb is what? 37:37 That limb is going to be is going to be an aveila and therefore it's going to prohibit the rest of the uber in utero because the rest of the uber uber in utero now has contact with the limb that is 37:49 in aveila. Says the Gemara why? 37:52 Isn't that called what We just finished the sugah. 37:54 What is that called? 37:56 That's tumah belua. Am I tumas beis astareim? 38:00 The tumas beis astareim lo metameya. 38:03 So we'll say is that not hidden tumah? 38:05 Right? Is that not swallowed up tumah? 38:07 Cuz again remember, the point of contact between the extended limb and the uber we'll say is where? 38:14 Somewhere inside of the mother's body. 38:17 So because of that is that not tumah belua? 38:19 Is there a tumas beis astareim? 38:21 So why does that convey to my at all? 38:24 To which the Gamara says rather we must be saying that what? 38:28 That we mirrors of the opinion that in fact it was holds that to my below or to my space I started hidden to my swallowed up to my does in fact convey to my. 38:39 This time we also just do this one line. 38:41 This time we learn through the Mishnah. 38:42 We'll begin so I have to stop in the middle. 38:44 This is actually quite fascinating. 38:45 Shlosha Shlosha Shnechloc Tarmena Medras about Maga about Tommy Maga Medras mirrors. 38:52 Let's listen to this. 38:54 I'll give you the background to this then we'll stop. 38:56 So what says the Halacha is as follows. 38:59 If you have an article of clothing, right? 39:01 That is Shlosha Shlosha three Tfochim by three Tfochim it has the ability to go out and contract what we call Tumahs Medras. 39:09 Tumahs Medras means that if someone like a Zav or a Nidah rests against something even without direct contact. 39:17 So they're not touching it, right? 39:19 Not Maga Medras, right? 39:21 So for example again the Nidah or the Zav rests upon something right rests upon something. 39:27 They convey Tumah to that even without direct contact. 39:32 But the item has to be at least three Tfochim by three Tfochim. 39:35 So what say watch this. 39:36 I have a piece of cloth that's easy way to to illustrate this. 39:41 I have a piece of cloth that's three Tfochim by three Tfochim. 39:43 What happens? The Zav leans against it it contracts Tumahs Medras. 39:47 Then what happens about say Shnechloc clock Shnechloc then we'll say I take that three Tfochim by three Tfochim piece of piece of garment and what happens? 39:59 I go ahead and I tear it in half. 40:01 Now what say if I tear it in half then what? 40:03 It's no longer three Tfochim by three Tfochim. 40:05 So it no longer has the sheer to contract Tumahs Medras but it does have the ability of a Tommy Maga Medras. 40:13 But about say but what it is able to contract is magga madras direct contact ultimately again from someone who from someone who is tummy to mass madras. 40:23 Look at Rashi for just a moment. 40:25 Rashi tummy magga madras tuma hanog madras yesh lo ba rishon le tuma if they should naggu zeva zeva old barren shayu madras so what say betanya am rabi osi le chiva ezo madras nagaza so what say but I don't understand 40:40 what does this mean? 40:41 What does it mean when you say it's tummy magga madras? 40:45 Who did it touch? 40:45 Who touched it? Ella shin naggo bozav she tummy magga zov. 40:51 So what say ultimately what it means to say now is that when you take that piece of cloth and you now rip it in half so that it's no longer shlosha al shlosha right? 41:00 Rashi says but it's smaller it no longer has the ability to contract madras but it has the ability to contract magga madras that ultimately again if a zov if a zov touches it it can go ahead and convey tuma. 41:15 Or I should say it can't convey tuma but rather again it could go ahead and [clears throat] contract tuma. 41:19 We'll stop over here we'll pick up with the live in tomorrow with the help of Hashem tomorrow.
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