A great opportunity for the entire family, to share some thoughts on the daf ... the family feels united by discussing what the head of the house is studying.
I try to break it down so that everyone can understand it ....
I try to break it down so that everyone can understand it ....
You can copy and print this without my consent, since Torah belongs to all of us.....
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צארטל בת אסתר מלכה
''דף ל''ט ''בהמה בעלת מום
Page 39 Mesectas Bechoros
''A Blemished Animal"
At times, it is necessary to establish whether or not a certain animal is permanently blemished.
It is possible to deem an animal a ba'alat moom, only if attempts were made to heal the animal and those attempts proved to be unsuccessful.
It should be noted that incompetent attempts or inappropriate methods of treatment do not count.
Only if proper measures were taken e.g., the animal was fed moist greenery and dried greenery, as needed; provided with sufficient water to drink while in the field; ample space to roam; and the like.
Only after all of the appropriate measures have been taken and the animal still does not heal, is it permissible to deem that animal a ba'alat moom.
Press "read more" right below to see rest of the dafim
Press "read more" right below to see rest of the dafim
''דף מ' ''שושן הבירה הבית
Page 40 Mesectas Bechoros
''Shushan the Capital on Har HaBayit"
The gallery at the eastern gate of the Beit Ha'Mikdash was nicknamed Shushan Ha'Beera, or Shushan the Capital, a reference to the Capital of Persia.
The Talmud states that "two different amot (cubits) [were utilized] in Shusan Ha'Beera."
There were two rods used for measuring length.
Each rod designated the length of an amah, though one rod was a finger breadth longer than the other.
Why were two different measurements for an amah accepted in the Beit Ha'Mikdash?
Because the Beit Ha'Mikdash authorities wanted to prevent sanctified money from being incorrectly dispensed to contract workers doing jobs for the Beit Ha'Mikdash.
Since it is very difficult to take precise measurements, a longer amah rod was used to measure Beit Ha'Mikdash items so that workers receiving full pay would not do an incomplete job.
''דף מ''א ''קורבנות בעלי מום
Page 41 Mesectas Bechoros
''Offerings That Became Blemished"
Only exceptional quality, unblemished animals were sacrificed as korbanot in the Beit Ha'Mikdash.
Animals designated as korbonot that became blemished were redeemed and relieved of their sacred status, and then sent for shechita.
However, it was only permissible to redeem a korban that has a permanent moom, i.e., a blemish that will not heal, therefore making that animal unfit to be offered on the mizbaiach, the alter.
If an unblemished animal could not, for some other reason, be brought as as sacrifice, the kohanim would wait until that animal became permanently blemished and only then redeem the animal.
"דף מ"ב "רבי אלעאי
Page 42 Mesectas Bechoros
''Rabbi Elai"
Rabbi Elai was a third-generation Tanna. He was a disciple of Rabbi Eliezer Ben Hyrcanus and Rabban Gamliel of Yavnah.
Rabbi Elai was known for the famous statement which appears in the Babylonian Talmud in Mesactas Eruvin:
A person is judged according to his or her behavior in three situations:
1) Kiso...... his pocket i.e., how he behaves in financial matters.
2) Koso ....his glass, i.e., how he behaves under the influence of alcohol, and
3) Ka'aso .... his anger i.e., how he behaves when he gets upset.
Rabbi Elai derived much nachas from his offspring, his sons were both Tannaim...
Rabbi Yehudaa bar Elai & Rabbi Yochanan Be'rebbi Elai.
Rabbi Elai was also privileged to have a grandson who was a Tanna .... Rabbi Yossi b'Rabbi Yehudah.
"דף מ"ג "כהן בל-מום
Page 43 Mesectas Bechoros
''A Blemished Kohein"
A Kohein with a blemish is not able to serve in the Beit Ha'Mikdash.
There are 140 different types of blemishes whose appearance disqualify a kohein from serving.
In the "Laws of the Entrance to the Bais Ha'Mikdash" the Rambam wrote that the primary work of the Bais Din in the Lishkat Ha'Gazis was to examine kohanim for the presence of blemishes, to verify their priestly lineage, and to confirm their fitness to serve.
"דף מ"ג "אין שותים מים בפני רבים
Page 44 Mesectas Bechoros
''Drinking Water in Public"
On this daf, the Talmud cites a halacha taught by Rabbi Abba, son of Rabbi Chiyyah Bar Abba, that rules that talmeidei chachamim may not drink water in public; such conduct is deemed unbefitting a Torah scholar.
Rashi explained that talmeidei chachamim are customarily modest in their eating and drinking habits.
The author of "Elia Rabbah" explained that Rabbi Abba referred to drinking done not during the course of a meal.
Tosfos clarifies that the Talmud's intention was not to require talmeidei chacamim to refrain from drinking in public under every circumstance. Rather, the Talmud meant to discourage a talmid chacham from drinking while facing the public, suggesting he should turn so that his back would be towards the public.
"דף מ"ד "שתי ידים שמאליות
Page 45 Mesectas Bechoros
''Two Left Hands"
In the mishna taught on this daf, there is an interesting dispute between the Chachamim and Rabbi Yehuda Ha'Nasi regarding the ambidextrous, one who can perform with both hands equally.
Rabbi Yehuda Ha"nasi said that an ambidextrous kohein is pasul, disqualified, as his halachic status is like that of a left-handed kohein.
The Chachamim disagreed and deemed an ambidextrous kohein as fit to serve in the Beit Ha'Mikdash.
What are the reasons behind this dispute?
Rabbi Yehuda Ha'Nasi maintained that an ambidextrous kohein is considered to have two left hands, because the kohein learned to use his left hand due to a weakness with his right hand...and he is disqualified from service in the Bais Ha"mikdah, because his right hand is weak.
The Chachamim disagreed, and maintained that an ambidextrous kohein was rewarded by Hashem with two strong hands and there is no reason to disqualify him from serving in the Bais H'Mikdash.
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