This transcript is auto-generated and may contain errors.
0:03 Today's D is B 72. We are picking up 71B three lines up from the bottom. Say beautiful, beautiful daff of Gimara today. So says the gim. So remember again we brought down the two cases say ultimately again of ultimately highlighting the idea that when something is absorbed inside of the body it neither transmits or nor 0:33 contracts tum. So the says just pointed out we already learned this concept beforehand. Why does Rabba feel the need to go ahead and restate it to which the says Rabba actually is coming to advance another novel case? What's the novel case? 0:51 Where a person swallowed two rings. Two rings. One ring is one ring is and what happens and both say the novelty over here is that even though inside of the body of the individual the two rings are going to touch nevertheless the tummy ring 1:14 does not convey tuma to the tahor ring. That is the novelty of the teaching in this particular context. See why is that say why does this I can't remember in the in the outside world if you were to touch the tummy ring to the t ring what would happen so tuma would be conveyed so why is it that inside the stomach of the individual when the tummy ring touches the t ring they do not convey tuma and the simple answer is because 1:38 ultimately that's tuma tuma taking place while absorbed while swallowed and tuma inside does or I should say an item a tummy item inside does not convey tuma so the gimar says top of madal Remember again going back to our Mishna. What did our Mishna say? The Mishna said that if a woman is pregnant and the Uber died, right? The fetus died in utero and 2:04 the midwife extends her hand into the womb of the mother and touches the fetus that ultimately again the the midwife is TA right she's ritually impure. So say so why should she be ta after all again isn't the fetus what isn't the fetus tuma bela right it's absorbed or quoteunquote swallowed tuma in which case it should not convey tuma 2:28 to the midwife to so the uber and the should be like two rings say what are the two rings over here so ring number one is the right ring number two is the kaya's hand so right the contact is occurring inside of the mother. So again there should be no conveyance of to which the 2:53 shiny says no anra is different. So why is an Uber different? An Uber is different because it is going to exit the mother right at some point in time. Even though that's tuma now it's going to exit the mother to which says okay says uh shi says really okay I agree right what goes in will 3:22 come out so meaning if the right the is going to come out so is the tabas so is the ring so if that's the case again then the two rings that touch each other while in the stomach of the individual should also convey tuma to says, so Ra said these rabbis from they know the logic behind this, right? They know logic behind this ruling. 3:55 said in the name of the following that in reality the tuma that we are discussing say which tuma the tum of the midwife right that when the midwife extends her hand inside of the mother and touches the fetus that is now deceased that tuma is dabanon and not that is not a so we'll say so now let's analyze this for just a moment now everything is coming together 4:23 beautifully why is that not let's analyze this why is that not right because it's tumala because say at the end of the day remember again what we have established and now we're saying that everyone agrees with is that absorbed tuma swallowed tuma tuma inside does not convey tuma therefore again on a technical biblical level when that when that mid midwife touches the fetus 4:48 which is in utero. So she's touching the fetus while it is in the fetus that is now deceased that while it is still inside of the mother that is the same thing as the two rings swallowed up by the person one tame one tar and the same way when the tar ring touches the t ring it does not become tame why because it's tumas it's so 5:11 the midwife does not become I so why why does the say that she's It's it's to which the say before we analyze the source of this asks a very simple question. So we'll say so then the that's a syntax question. Why don't you just say just say this is yet the feels compelled 5:41 to say what say I don't need that phrase once you tell me then what I know then what I know that ultimately again it's not I know that I'll tell you why. 6:01 through which the says because I might have thought as follows. Remember again we had Rabi Aka Rabaka is of the opinion that if the Uber if the don't say that this only applies according to Rabaka who says that if the Uber dies in Udero that ultimately again it conveys tuma right it conveys tuma oh because 6:28 remember is of the opinion that tuma does in fact convey tuma rather says the even according to who says Omar was like so again you might have thought that when do we say that the Uber conveys tuma? This is according to who holds that tumala conveys tuma to which says no no no even according to Ishmael 6:53 who says that a uber does not convey tuma even he will agree in this case the now deceased uber conveys tuma to the midwife when the midwife touches the uber in utero. But what nature of that? 7:10 That is a say why would the rabbis go there on this? So it's actually quite interesting. What we're concerned about over here I will say is that while the midwife the midwife obviously is doing something with the baby doing something with the fetus what we're concerned about is that while she's involved in the fetus so there may inadvertently or not 7:39 inadvertently but unknowingly be some type of partial birth 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 once the head comes out although we've never discussed by the way how much of the head has to come out. Is it just the crowning? Does it have to be something more? So we'll see some more of that. Once the head comes 8:03 out the baby is considered to be born. Now again as we will see once that baby is born there is no question that it convey the fetus is born it conveys tuma. What we're concerned about over here is that while the kaya is while the kaya is involved in touching the fetus, the head may have come out and the kaya is not aware. The kaya is not aware and 8:26 it turns out that she didn't touch rather what rather what she touched an actual source of tum. So because again these things kind of could happen without her awareness. Therefore the rabbis say if that's the case then why don't you impose this rabbitic tum on the mother as well other say so why don't you say that once the mother knows that 8:58 unfortunately the baby has died in utero so go there ultimately again tuma on the mother as well because maybe the head came out a little bit and the mother the mother didn't realize to which the gimar says says to which the Gimar says isa no no no the mother knows right the mother knows if if the head if the head started to come out ultimately again the 9:21 mother is going to be acutely aware of that and therefore there's no such thing as it's occurring unbeknownst to the mother so because they're concerned that it could occur unbeknownst to the midwife not unbeknownst to the mother says so then obviously the midwife is assisting the mother with So why can't if the mother's aware when the head of the child comes out so why 9:45 don't we just say if that does happen she'll tell the midwife she'll tell the midwife right and therefore the midwife can know why impose just a blanket on on the midwife let's say that if the head comes out the mother will tell the midwife and then the midwife will be to which the gives a very interesting answer the the the mother is a little busy right the mother's like like a wee bit busy over here so as I said so because she's a little bit preoccupied 10:09 with birth right she's not exactly going to be concerned with the ritual purity status of the kay say just the way to imagine this case over here is the the fetus has died in utero the midwife is obviously helping the mother with this process so ultimately again when the on a technical biblical level when the 10:32 midwife touches the fetus in utero even though the fetus is now deceased the fetus does not convey too much to the midwife midar because that is tuma that's the equivalent ultimately again of the two rings one t one tar which were both swallowed by the same individual touching each other inside the stomach does not convey tuma came along and say midwife you're why are you ta you're ta because the baby 10:57 the head may have inadvertently come out while you're helping things along over here and you were not aware you were not aware so because of that we will impose upon you that does not apply to the mother. We'll discuss what the status of the mother is in just a little bit. Why? Because there's no such thing as the head inadvertently coming out the mother. If that happens, the mother will be acutely aware of that situation. So the says 11:23 the made reference to the positions of which positions are we referring to? Here we go. Right. So the Pik says as follows Torah is talking about over here items that become that contract. So the P says anything literally translated say anything on the open field that comes in contact 11:54 means a sword that was used to kill another person because remember again the sword contracts sword becomes or even I should say or comes in contact with a corpse or with the bone of a person or with a grave will become seven days. This is what sayas. 12:14 So watch this. Anything that is on the open field says what does this come to exclude? This comes to exclude an uber, right? This comes to exclude a fetus. The fetus that is inside of its mother does not convey to where does he get this from? 12:35 What's the drasha? So it's actually very straightforward. The says, excuse me, anything that you touch on the open field. So we'll say, so what is that referring to? That's referring to things that are on the open field, i.e. things that exist in the open world. This comes to exclude a fetus in 12:59 Uro which does not convey tuma. So the gimar says these words says the doika says that it comes to excl that it comes to include excuse me the gol and the doake. So both say the gol is the covering of the coffin the doake is the side wall of the coffin that these items 13:24 convey tuma as well. Rashi says over here the first say the refers to something that is revealed. Therefore again according to according to Rabi this comes to exclude an uber rashi says because the uber is hidden it's not therefore doesn't convey to on the other says it comes to include 13:47 gol the covering of the casket or doin ultimately again the the wall that they put on the side meaning the side wall of the coffin go say what Everyone agrees that the lid right the cover and the sidewall of the coffin convey 14:14 from the where does learn from now watch this here's where it gets interesting clearly holds that what that uber right a baby in utero that dies The fetus that dies does convey tuma, right? Does convey tumai. So this actually is quite amazing. So now you have on record as saying does convey tuma 14:47 conveys tuma. So says so where does he get that from that ultimately again does go ahead and convey to which the says this is an incredible benef one goes ahead and touches the 15:13 takes a literal interpretation over here shal So we'll say listen how does this benef something something that has died means what that is inside of something else. So how do you have a case of something that has died and is inside of 15:39 something else? I would say that what this refers ultimately again to the inside of the mother. So is of the opinion that conveys and therefore again ultimately again will say so we'll say so we're so actually so before we go on so we'll say so over here in the case of the who 16:12 touches the fe the now deceased fetus while inside of the mother so everyone will agree that the kaya is ta what's the mlo the nature of the tuma will say it's tumor because he holds that even tuma has the ability to convey tumidora and where does he learn that from benef 16:34 someone touches someone who is dead who is inside of someone else what is the person who's dead inside of someone else that's the case of the fetus that has died right on the other hand will say that does not convey and it is only that is conferred upon the that is conferred upon the midwife. So now just to finish up the so says 17:01 so what does do with the this is amazing what does do with it says which comes from a corpse has the ability to convey where from the says if you touch So say the itself sounds something is a little bit repetitive. Anyone who touches in someone who is dead in the 17:34 life of a person say what is this nephesh of a person which ultimately conveys to re say what does this refer to? This ultimately again refers to a raas of blood. 17:53 He learns it out. He uses it to teach me that even a raas of blood ultimately conveys says takes even a step further. He says he agrees yes a rais of has the ability to convey to masm but not only that even if you have one which is made up of two corpses right so two corpses each 18:22 contributes some blood together there is a joint raas but there is no one raas from any one corpse instead again the raas comes from two corpses that'll also go ahead and convey tuma where does he know that from so the says reve So we'll say so even a ra that comes from to has the ability to go ahead and 18:46 convey to us because where we learn that from says so I'll say from where do we know ultimately again that of blood that comes from two corpses that it conveys to us or where do we know that from shmar say the says plural on all of the right all of the corpses that are dead you may not you may not 19:21 come in contact with ultimately again even if you have one of blood but that of blood comes from two corpses again that has the ability to convey tuma say so just to kind of close out this remember again now we have two kind of backto-back sugas in the previous 19:45 we're dealing ultimately again with the animal whose fetus dies in Euro so you remember again in that case so that 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 that does not convey tumo that does not convey Right? Ultimately again that is the that 20:10 is the tumalua. So it appears to be that in the case of tumalua by animal everyone will agree that the fetus does not what about by human beings supposed to say listen to this. So the writ say so if a woman gives birth to when a woman miscarries right so ultimately again that that gives her tomas mace right that gives her that 20:43 nfel that miscarriage carries with it to mas mace right conveys her to mas mace mace So that that everybody agrees with which which again makes sense. The NFl itself has the D of a mace. The miscarriage has the D of a mace. And therefore again she becomes when she births the NL. However, if the midwife touches the deceased 21:17 fetus while still in utero of the mother. So the mother is tora. The mother does not become tame until the actual birth itself. What's the status of the midwife? So the midwife if she touches the now deceased fetus while still in utero will become the midwife becomes but what type of says this is a rabbinic what's the 21:45 nature of the just like the says I have a concern that maybe there was a partial birth already that the midwife was not aware of 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 coming. 22:17 So says that does not convey tuma. Tumas does not convey tuma. Tuma which occurs inside of the body does not go ahead and create any type of tuma reality. So say therefore again this case of the midwife is a unique exception says in the very next level says therefore for example if a person swallows a tummy ring right 22:44 person swallows two rings one is tummy one is t again like I said don't ask why just the person did it right it was a slow night you know sometimes you just looking for stuff to do so so say so so again so he swallows a tummy ring and then swallows a to ring even though again I know both of them are touching inside of my stomach one does not convey tuma to the other. Why? Because 23:06 ultimately again it's fine. So say does not convey to that's number one. Therefore again first of all the mother even though now the fetus is deceased does not become until when? Until the actual birth of the fetus. The exception to this will be the it's not even an exception. It's just an addendum. The midwife will become tame when she 23:38 handles the fetus in utero. Why? Out of a concern that maybe there was a partial birth of the fetus and therefore again she touched it after the partial birth. That however will only be a good says the Mishna. This is a longer Mishna actually says the Mishna. 23:57 So we'll say an animal is giving birth and again the animal is pregnant and the fetus sticks out its fore leg and you cut off the for leg. You cut off the far leg and after that you go ahead add the mother say the buser the buser ultimately again the bus will say in this we're going to see in the gimar the buser refers to the 24:26 buser of the right the remaining buser of the fetus ultimately again is now we'll discuss exactly what the is coming to teach me mashi says Because an animal cannot contract tum while it is. Remember had this in yesterday's one of the dramatic distinctions between human beings and animals is that an an a human being can 24:51 contract tuma even when they are alive. An animal cannot. So you understand by the profoundity of that incredible profoundity is a human being could contract tuma while he's alive. Why? Because remember again, you could only contract tuma if you have the ability for what? For tuma and are the two sides of the same exact coin. One state cannot 25:14 exist without the other. A behema has no capacity for therefore again because it has no capacity for tara during its lifetime. Therefore it has no tuma. A human being ultimately has a capacity for terra on many different levels. 25:32 Therefore also has the capacity for tumo. Fine says the gimar. So case number one is the animal's giving birth. Your fetus sticks out its fore leg. I cut off the forle leg. Then sh the mother everyone is fine. Now obviously you can't eat that for leg right that forleg is going to be what we call right you can't eat it but say again the 25:54 remaining parts of the animal are fine. Again we'll discuss this in greater depth. We'll say case number two is where what is where ultimately again you the animal the fetus sticks out its fore leg and what happens and you shuck the mother. So we'll say in this case over here you shacked the mother and then you cut off the forleg. So we'll say so in this case over here the for the fetus 26:17 extended the forleg you shuck the mother and then afterwards you cut off the fore leg. So we'll say in this case we'll say so now we have something a little bit different going on over here. See now say at this point remember again what's the status of the four leg after what's the status of that four leg we discussed this right it's user why why because again 26:43 that meat that that limb has gone out of its prescribed because of that gone out of its prescribed boundary because of that you're not permitted to eat it say so now watch This the remaining flesh of the fetus will be ultimately again will be why because it has had contact with a nea say what's 27:09 the nea what's the naa the nea is the part of the limb that was extending outside of the mother at the time of the shita postita now that extended limb becomes an aa the rest of The uber that is still inside of the mother is having contact with the and therefore again becomes as well these words 27:33 say no it's not an rather say it's a lesser form right a lower degree instead it's considered to have contact with aa which has been said take a look at rashi before you turn the page look at this rashi rashisera baser So we'll say in this case over here where the animal extended its fore leg then you shafted the mother right. And 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 which conveys tum ultimately again like next say on the other hand we may well agree disagree and the will say that once you 28:25 the mother even the does not permit the extended limb for consumption. Nevertheless, ultimately again it takes away the status ultimately again it's like an animal which is a tra which was say at least if you although you can't eat it nevertheless what it does not 28:51 convey to so ultimately again say So we'll say we'll say like this we'll say remember again let's go back for just a moment remember our days right in our days again what's a traa you can't eat a traa so let's see an animal has a hole in its lungs so I say so even if I shack that animal and the is perfect I am not allowed remember you have the traus >> good spent like a month on it hey so I 29:22 say so so so again if animal has a tra ultimately again I cannot eat it. So we say but what does do is something very important which is if that animal just dies on its own it becomes an aa na conveys tuma the beauty of a what although I cannot eat it it does not 29:44 convey tuma it's not a so watch this just like we see that ultimately again the removes the from it So we say it this should work in this case as well. So we'll say what's this case right animal is pregnant fetus extends the forleg prior to you the mother. So say so I know I can't eat the fourlegg that I know already the sh is 30:16 what's its status that the fourleg should have the status of a right I know I can't eat it I know I can't eat it but like a traa that was shak so we'll say what status of a shak can't eat it but what but what no tuma so the four legs should be inedible but ultimately again does not convey tuma to anything else so 30:41 That's not a good comparison. It's not true. So say a tra when you track the when you sh the cha say here's the issue. The issue is the animal itself is a tra when you the animal itself that's when you go ahead and you make it into a tra. 31:08 So we'll say here's the difference that limb that is extending out of the mother is not part of the mother that's not part of the mother says you're comparing two different cases the reason why of a traa works is because it's something being done to the traa itself in this case over here that limb which extends out of the mother is no longer 31:31 considered to be part of the mother as such again that's an aa that's an aa that's sticking out of the mother right ultimately again you can't claim that that is going to be a to which the say okay so that so that's the so we'll say the case ultimately is uber extends its forleg before the occurs now the sh is what do you do 31:55 about so we'll say what do you do about the what's the status of the forleg but understand say the status of the forleg impacts what impacts what >> the rest of the Uber because remember again That for leg is attached to the rest of the uber. So will say that four leg is in a if that for leg is in a ve what do the rest of the uber it's 32:18 will say no it has the status of so therefore again what's the impact on the rest of the nothing you can't eat the for but the rest of the is fine so we'll come back to that so it says pause for just a moment so we'll say by the way from where do you know you you stated it as fact that if you a traa animal although that does not render the animal fit for 32:43 consumption it does go ahead and take away the tum so from where do you know that from so the says I'll tell you so remember again if you have a non-coosher animal you're not allowed to eat it and we'll say so to a you're also not allowed to eat a traa so we'll say a tr animal again I want to be clear traa in this context doesn't mean how we usually 33:05 use trafe right so remember again trafa is referring to over here a kosher animal which has some type of disqualifying defect which renders it inedible. So we'll say so means a non-coosher animal. So not you can't eat a non-coosher animal you can't eat a says so as follows just like 33:31 ultimately again is not So say that by also doesn't change its status at all to which is low. And I'll tell you why that's not a good comparison. non-coosher species of animal. There was never a point in time where that that animal was what was kosher. It was never edible betraya 34:08 kosher. Say that's different than a traa. Why? A tra did have a time when it was kosher. Right? Say when did a have a time when it was kosher? Before it developed it status. Therefore again soar says in this conversation the truth is take back what you said right I'll show you why you're wrong 34:35 I'll give you a case what about a say you could have a you could have a um an animal which was born as a trafa so say let's say you have a cow which was born with a hole in its lungs so I will say in that case in that case what the animal was never fit for consumption to which the says low so we'll say here's the difference what 35:05 it means is like this in a non-osai that species is never fit for consumption by a traa what the species is fit for consumption so say so in such what the says is as follows Essentially says as follows since in a tra since in a traa the species is fit for consumption. So therefore again in the species 35:30 will render the animal fit for consumption. Obviously take away the toast status. So in the case of a traa since its species traa works for assumption status of the animal it will prevent it ultimately from becoming an aail the mission ends off with one last seemingly extraneous case ben listen to this case we're going to get into the riveting 35:56 worlds of the riving world of animal gestational periods right so it is it's actually quite exciting so says f we're going so we're going to see that certain animals carry their carry their young to different terms. One thing that is going to be clear is that an animal born at 8 months or we'll say is a nonvi if a cow gives birth at 8 months it's not viable. 36:16 That's that's the case of the mission over here a nonviable animal birth. So we'll say so we'll say if an animal is born at eight months let's say kosher animal was born at eight months the so we'll say that is a tra that is a traa however does not work to take away the traa status why 36:39 we say that species that species cannot be that species is never ka so we'll say what the mission is doing something very interesting the Misha is creating a subcategory of species and calling an animal born at 8 months its own species. 36:55 So the mish is just saying for that animal doesn't only work for cons is not only invalid for consumption but won't even work to remove tum. Okay we'll see that in the so it says let's let's begin at least one line I know we only have a minute so am so says but why is this now saying what is asking over here is as follows. So remember again remember again in the case of the gimra in the case I should say in the case of 37:18 the Mishna what we have over here is as follows. What we have over here is the Uber, right? If the Uber extended its fore leg prior to birth and then what happens? You sh the mother. You sh the mother. So I remember again the Rabi mayor said that that limb is what that limb is going to be is going to be an a 37:41 and therefore is 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 isn't a says the why isn't that called so we just finished the what is that called That's is that not hidden? Right. Is that not swallowed up to because again remember the point of contact between the 38:10 extended limb and the where somewhere inside of the mother's body. So because of that is that not is that not so why does that convey tuma at all to which the says rather we must be saying that what ra is of the opinion that in fact holds that tuma or 38:34 hidden tum swallowed up does in fact convey tuma this time we'll just do this one line this time we learn to the mishna we'll begin so I have to stop in the middle this is actually quite fascinating So let's listen to this. I'll give you the background to this then we'll stop. 38:56 So the is as follows. If you have an article of clothing, right? That is by it has the ability to go ahead and contract what we call tumas medas. means that if someone like a zv or a nida rests against something even without direct contact so they're not touching it right not maga medus right 39:21 so for example again the or the z rests upon something right rest upon something they convey tum to that even without direct contact but the item has to be at least three by three so we'll say watch this I have a piece of cloth that's the easy way to to Exact to to uh to illustrate this. 39:43 What happens the leans against it? It contracts. Then what happens? I take that three by three and piece of piece of garment and what happens? I go ahead and I tear it in half. Now say if I tear it in half, then what? 40:03 It's no longer three by. So it no longer has the shear to contract to medus but it does have the ability to magus but say but what it is able to contract is direct contact ultimately again from someone who is madress just a moment 40:39 So we'll say but I don't understand what does this mean? What does it mean when you say it's who did it touch? Who touched it? So I 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 right says but it's smaller. It no longer has the ability to contract um um 41:05 medis but it has the ability to contract maga meddris that ultimately again if a zv if a zv touches it it can go ahead and convey to or I should say not convey to but rather again it could go ahead and contract to say we'll stop over here we'll pick up with the loveem tomorrow
Expand transcript 5,863 words