12TH CYCLE DEDICATION

BECHOROS 7 (24 Cheshvan) - dedicated by Dr. Moshe and Rivkie Snow in memory of Rivkie's father, the Manostrishtcher Rebbi, Hagaon Rav Yitzchak Yoel ben Harav Gedaliah Aharon Rabinowitz Ztz"l, Rav of Kehilas Nachalas Yehoshua in Canarsie, NY. A personification of the Torah scholar of old, the Ukranian-born Rebbi lived most of his life in the United States where his warm ways changed many lives.

1)

TOSFOS DH Shma Minah l'Achilah Nami Ba'i R. Shimon Rosho v'Rubo

úåñôåú ã"ä ùîò îéðä ìàëéìä ðîé áòé ø''ù øàùå åøåáå

(SUMMARY: Tosfos justifies the inference.)

ãîùîò ùàéï áå ëé àí ùðé çìå÷éï îãìà ÷úðé çìå÷ ùìéùé åìéîà àí éù áå î÷öú ñéîðéï îåúø áàëéìä åäãø ìéúðé åàí øàùå åøåáå ãåîä ìàîå çééá ááëåøä

(a)

Explanation: It connotes that there are only two distinct laws, since it did not teach a third distinct law - if it has some Simanim, one may eat it, and then teach that if Rosho v'Rubo resemble its mother, Bechorah applies to it.

åäùúà øéùà åñéôà øáåúà ÷îùîò ìï ãøéùà ÷úðé ùéìãä îéï èîàä ãàñåø àó áàëéìä åñéôà ã÷úðé øàùå åøåáå ãåîéí ìàîå çééá àó ááëåøä

1.

Now the Reisha and Seifa teach a Chidush. The Reisha teaches that if it gave birth to a Tamei species it is forbidden even to eat. The Seifa teaches that if Rosho v'Rubo resemble its mother, even Bechorah applies to it.

2)

TOSFOS DH Zeh Iy Atah Ochel

úåñôåú ã"ä æä àé àúä àåëì

(SUMMARY: Tosfos explains that this is what the verse explicitly says.)

âîì åùôï (ëúéáé) [ö"ì ãëúéáé - ùéèä î÷åáöú, øù"ù] á÷øà

(a)

Explanation: This refers to a camel and rabbit, which are written in the verse.

3)

TOSFOS DH Aval Atah Ochel ha'Ba b'Siman Echad (This starts a new Dibur according to the Tzon Kodoshim)

úåñôåú ã"ä àáì àúä àåëì äáà áñéîï àçã (æä ãéáåø çãù ìôé öàï ÷ãùéí)

(SUMMARY: Tosfos explains that "Siman" is resemblance to its mother.)

ìàå áñéîðé èäøä àééøé ãîîòìä âøä åîîôøéñé äôøñä àìà áãîé ìî÷öú ñéîðéï ìàîå áéã åáøâì åáöîøå (åìã) [ö"ì åìàå ãåå÷à] ñéîðé èäøä áòé

(a)

Explanation: This does not discuss Simanei Taharah, i.e. chewing the cud and split hooves. Rather, in some Simanim it resembles its mother - in the foreleg, hind leg or [even] in the wool. We do not require specifically Simanei Taharah.

4)

TOSFOS DH Ad she'Yehei Aviv v'Imo Kivsah

úåñôåú ã"ä òã ùéäà àáéå åàîå ëáùä

(SUMMARY: Tosfos explains how both of them expound.)

îãëúéá ëáùéí åòæéí åìà ëúéá ëáù åòæ ãøù ø' éäåùò åø' àìéòæø îãëúéá ùä ùä úøé æéîðé

(a)

Source: Because it says "Kevasim" and "Izim" (plural), and it is not written Keves and Ez, R. Yehoshua expounds [that both parents must be Tahor]. And R. Eliezer holds that since it says "Seh" twice (it suffices for the mother to be a Seh).

åäùúà (ãøùåú) [ö"ì ãøùä - äøù"ù] ãø' éäåùò ìàñåø ìàå äåà ãø''à ìäúéø

(b)

Consequence: The Drashah of R. Yehoshua to forbid is not [from the same word] as R. Eliezer's to permit.

åìùåï ìà áà äëúåá ãàîø ø''à îâåîâí ÷öú ãîùîò äìùåï ãî÷øà æä ùãøù ø' éäåùò èîà ùðåìã îï èäåø åòéáåøå îï äèäåø

(c)

Question: R. Eliezer's words "the verse comes only..." is somewhat awkward. The words connote that this verse that R. Yehoshua expounds a Tamei born from a Tahor that was impregnated from a Tahor...

àîø ø''à ãáà ìäåñéó òì äîåúø åìäúéø èîà äðåìã îï äèäåø åòéáåøå îï äèîà

1.

R. Eliezer says that [the same verse] comes to increase Heter and permit a Tamei born from a Tahor that was impregnated from a Tamei!

åéù ìôøù ìà áà äëúåá ëîå ìà áàúä äúåøä

(d)

Answer #1: "The verse comes only..." is like "the Torah comes only..." (for he expounds a different verse).

òåã é''ì ãáøé øáé àìéòæø åä''ô îùä ùä ðô÷à ìï òéáåøå îï äèäåø ìëê àééúø æä ìäåñéó òì äîåúø åòéáåøå îï äèîà

(e)

Answer #2: We can explain that R. Eliezer (learns from the same verse). He means as follows. We learn from "Seh-Seh" when it was impregnated from a Tahor. Therefore ["Ach Es] Zeh" is extra to increase Heter, even if it was impregnated from a Tamei.

5)

TOSFOS DH Chutz mid'R. Eliezer u'Machlukaso

úåñôåú ã"ä çåõ îãøáé àìéòæø åîçìå÷úå

(SUMMARY: Tosfos points out that there is another exception.)

äà ãìà ÷àîø çåõ îï äãåìôðéï ùôøéí åøáéí îáðé àãí ëãàîø ì÷îï

(a)

Implied question: Why doesn't he say "except for Dolfanim (mermaids)", which reproduce from (relations with) people, like it says below (8a)?

ìà ÷ùä îéãé ãìà àééøé øáé éäåùò áï ìåé àìà ááäîä åçéä åìà ááðé àãí åäðäå (áðé) [ö"ì ãáðé - äøù"ù] éîà ðéðäå

(b)

Answer: This is not difficult at all. R. Yehoshua ben Levi discusses only Behemah and Chayah, but not people and these (Dolfanim), which inhabit the sea.

6)

TOSFOS DH u'Palig Alei b'Chada

úåñôåú ã"ä åôìéâ òìéä áçãà

(SUMMARY: Tosfos explains why the Gemara strives so much to reject.)

îä ùéåëì ìãçåú ãçé ëï îùåí ãáîñ÷ðà ìàëéìä ôùèéðï ðîé ãáòé ø''ù øàùå åøåáå

(a)

Explanation: [The Gemara] rejects what it can like this, for in the conclusion, also for eating we resolve that R. Shimon requires Rosho v'Rubo.

7)

TOSFOS DH v'Ha Ifcha Sham'inan Lehu Vlad Tereifah

úåñôåú ã"ä åäà àéôëà ùîòéðï ìäå åìã èøéôä

(SUMMARY: Tosfos points out that this is only according to one opinion.)

ìî''ã èøéôä éåìãú ðéçà ãôìéâé áæä åæä âåøí

(a)

Observation: According to the opinion that a Tereifah can give birth, this is fine. They argue about Zeh v'Zeh Gorem;

àìà ìî''ã àéðä éåìãú îå÷îé ôìåâúà ôø÷ àìå èøéôåú (çåìéï ðç.) áòåáø éøê àîå åðúòáøä åìáñåó ðèøôä

1.

However, according to the opinion that it cannot give birth, we establish their argument in Chulin (58a) to be about [whether or not we say that] Ubar Yerech Imo (a fetus is like a limb of its mother), and it became pregnant and afterwards Tereifah! (If so, the Gemara's question has no basis.)

åîéäå àùëçï áòìîà ãø' àìéòæø ñáø æä åæä âåøí àñåø åøáðï ñáøé îåúø âáé ùàåø çåìéï åúøåîä åùìäé ëì äöìîéí (ò''æ îè.) âáé ðèì îîðä òöéí

(b)

Implied question: We find elsewhere that R. Eliezer forbids Zeh v'Zeh Gorem, and Rabanan permit, regarding Se'or (sourdough) of Chulin and of Terumah, and in Avodah Zarah (49a) regarding one who took wood [from an Asheirah]! (If so, why did we bring from Vlad Tereifah, which is not a proof that R. Eliezer forbids Zeh v'Zeh Gorem?)

àìà ìøáé éäåùò àééúéä åàò''â ãìàå ãáøé äëì äåà

(c)

Answer: We brought it due to R. Yehoshua (to show that he permits Zeh v'Zeh Gorem), even though it is not according to everyone.

åîä ùîæëéø ëàï æä åæä âåøí (åôø) [ö"ì åáô' - ùéèä î÷åáöú] àåúå åàú áðå (çåìéï òè:) ð÷è ìéùðà ãçåùùéï ìæøò äàá

(d)

Implied question: Why does it mention here Zeh v'Zeh Gorem, and in Chulin (79b) it mentions that we are concerned for the father's seed?

îùåí ãäëà àééøé áãáø äáà îäéúø åàéñåø [ùééê ùôéø] æä åæä âåøí

(e)

Answer: Here we were discussing what comes from Heter and Isur. Zeh v'Zeh Gorem properly applies. (In Chulin it discusses Kil'ayim, in which both parents are permitted. Zeh v'Zeh Gorem does not apply, but concern for the father's seed applies.)

åîéäå ÷ùä ëéåï ãàéï çåùùéï ìæøò äàá îàéæä èòí úçùá åìã èøéôä æä åæä âåøí ìà éçùá (ùàåø) [ö"ì ùåø] âåøí åìéúñø:

(f)

Question: Since we are not concerned for the father's seed, for what reason should Vlad Tereifah be considered Zeh v'Zeh Gorem? The ox (father) should not be considered a Gorem, and [the only Gorem is Isur, so the child] should be forbidden!

7b----------------------------------------7b

8)

TOSFOS DH Tanituha ha'Yotzei Min ha'Tamei Tamei

úåñôåú ã"ä úðéúåä äéåöà îï äèîà èîà

(SUMMARY: Tosfos resolves this with a Gemara that connotes that this is only a Siman.)

äà ãîùîò ìñéîï ð÷èéä

(a)

Implied question: Above (6a) it implies that that this is a [mere] Siman [to remember the law. Here it connotes that it is the reason to forbid!

ìà ÷ùä îéãé ëãôøéùé' ìòéì (ãó å. ã''ä ìîä)

(b)

Answer: this is not difficult at all, like I explained above (6a DH Lamah. Since it taught sheha'Yotzei (because what exudes), this implies that it gives the reason. If not, it should have taught veha'Yotzei (and what exudes).)

9)

TOSFOS DH ha'Gazin v'Tzir'in

úåñôåú ã"ä äâæéï åöøòéï

(SUMMARY: Tosfos affirms our text.)

âøñéðï åìà âøñéðï çâáéí )ùæä òåó ëîå âæé ãëìúà) [ö"ì åâæéï äåà ùí äòåó åää"à ùì ùéîåù ëîå âæé ãëéìúà - ùéèä î÷åáöú] ãðãä (ãó éæ.) ìôé' ø''ú

(a)

Assertion: This is text. The text does not say Chagavim. Gazim is the name of the bird, and the Hei is a prefix (the), like Gazi d'Kilsa (Nidah 17a), according to R. Tam's Perush.

10)

TOSFOS DH Ohr ha'Ba Neged Panav Shel Chamor

úåñôåú ã"ä òåø äáà ðâã ôðéå ùì çîåø

(SUMMARY: Tosfos explained this above.)

(ôé' ëãìòéì) [ö"ì ôéøùúé ìòéì - ùéèä î÷åáöú]

(a)

Reference: I explained this above. (Shitah Mekubetzes 6b:1, b'Sof brings from Tosfos Kesav Yad that it comes from semen that hardened. It is permitted because it came from something putrid.)

11)

TOSFOS DH Mai Lav Bein Hu Chai v'Imo Hu Chayah Bein Hu Mes v'Imo Mesah

úåñôåú ã"ä îàé ìàå áéï äåà [ö"ì çé åàîå çéä áéï äåà îú - ùéèä î÷åáöú] åàîå îúä

(SUMMARY: Tosfos explains that we thought that it is from semen that hardened.)

ôé àìîà ìà äåé äòåø ìà îï äåìã åìà îï äàí àìà äæøò ùðú÷ãù

(a)

Explanation: The skin is not from the child, and not from the mother. Rather, it is semen that hardened.

12)

TOSFOS DH Lo Bein Hu Chai v'Imo Mesah Bein Hu Mes v'Imo Chayah

úåñôåú ã"ä ìà áéï äåà çé åàîå îúä áéï äåà îú åàîå çéä

(SUMMARY: Tosfos explains why the is Tahor until both of them die.)

ùäòåø áà áéï ùðéäí îï äàí åîï äåìã åìôéëê èäåø òã ùéîåúå ùðéäí

(a)

Explanation: The skin comes from both of them, from the mother and from the child. Therefore it is Tahor until both of them die.

åá÷åðèøñ (ôéøù ëê áéï äåà) [ö"ì âøéñ áéï äåà çé - ùéèä î÷åáöú] åàîå çéä áéï äåà îú åàîå çéä [àáì] àîå çéä ìòåìí áòéðï

(b)

Alternative text: Rashi's text says "whether he (the child) lives and the mother lives, and whether he dies and the mother lives", but we always require that the mother lives.

åëîå ùôéø' ðøàä ãîãð÷è øá çñãà áéï äåà îú åàîå îúä îùîò ãàéï ìå ñééòúà àìà îäà ãîèäøéðï áùðéäí îúéí àáì àí äàçã çé àéï ëàï ñééòúà

(c)

Conclusion: Like I explained seems correct, for since Rav Chisda mentioned "whether he dies and the mother dies", this implies that his only support is from that we are Metaher when both of them die (for it is like a mere secretion), but if one of them is alive, there is no support.

13)

TOSFOS DH Dag Tahor she'Bala Dag Tamei Asur b'Achilah

úåñôåú ã"ä ãâ èäåø ùáìò ãâ èîà àñåø áàëéìä

(SUMMARY: Tosfos resolves this with the Mishnah in Ohalos.)

úéîä (áîñëú àäìåú (ôé''à î''æ) úðå) [ö"ì ãáîñëú àäìåú úðï âáé - ùéèä î÷åáöú] ëìá ùàëì áùø äîú ëîä úùää áîòéå ùìùä éîéí îòú ìòú åáòåôåú åáãâéí ëãé ùúôåì ìàåø åúùøó

(a)

Question: In Ohalos (11:7), it teaches that if a dog ate flesh of a Mes, how long does it delay in his innards? It is three days me'Es la'Es (72 hours), and regarding birds and fish, in order that it would fall into a fire and burn;

àìîà çùéá òëåì åäëà ðîé ìéùúøé

1.

Inference: [After this] it is considered digested. Also here, it should be permitted (for fish digest what they eat very quickly)!

åìà îñúáø ìçì÷ áéï áùø äîú ìùàø ãáøéí

2.

Implied suggestion: We can distinguish between flesh of a Mes and other matters.

ãùìùä éîéí ãëìá îùîò áëì ãáø ãîãîééúé òìä áîñëú ùáú ôø÷ äùåàì (ãó ÷ðä:) éåãò ä÷á''ä áëìá ùîæåðåúéå îåòèåú ìôéëê îùää àëéìúå áîòéå ùìùä éîéí

3.

Rejection: Three days regarding a dog connotes for everything, since it is brought about this in Shabbos (155b) that Hash-m knows that a dog's food is scarce, therefore it delays what it eats in its innards for three days!

åéù ìçì÷ áéï àéñåø ìèåîàä

(b)

Answer: We can distinguish between Isur and Tum'ah. (Regarding Tum'ah it is considered digested after the time taught in Ohalos, but to eat Isur that was swallowed, it is not considered like part of what swallowed it as long as looks like the matter swallowed.)

åéù øåöéí ìäúéø îúåê îùðä æå çèä ùðîöàú áôñç áîòé úøðâåìú

(c)

Inference: Some want to permit, based on this Mishnah, wheat found in the innards of a chicken during Pesach (for birds digest their food very quickly).

åìôé îä ùçì÷úé áéï àéñåø ìèåîàä àéï æä øàéä

(d)

Rejection #1: According to what I distinguished between Isur and Tum'ah, there is no proof.

òåã (ôéøù) [ö"ì àåîø - ùéèä î÷åáöú] ø''ú ãùîà éù ìäçîéø ëø' éäåãä áï áúéøä ãáòé îòú ìòú

(e)

Rejection #2 (R. Tam): Perhaps we should be stringent like R. Yehudah ben Beseira, who requires me'Es la'Es (for birds and fish, in the Mishnah in Ohalos).

åàí áàðå ìåîø ãàéï çéìå÷ áéï àéñåø ìèåîàä ö''ì (ãùîòúà àúéà) [ö"ì ãäëà àééøé - ùéèä î÷åáöú] áìà ùää ëãé òéëåì

(f)

Observation: If we want to say that there is no difference between Isur and Tum'ah, we must say that here we discuss when it did not delay the time for digestion.

åà''ú àé ìà ùää ëãé òéëåì äéëé ôøéê áâî' ëé çæéðà ãáìò ðéîà äàé àéòëì åäàé àùøåöé àùøéõ

(g)

Question: If it did not delay the time for digestion, how does it ask in the Gemara "also when we saw it swallow, we should say that this (what was swallowed) was digested, and this (found inside now) grew inside!"?

é''ì (ôòí) [ö"ì ôòîéí - ùéèä î÷åáöú] îîäø ìäúòëì ÷åãí åìà äåé ëëìá ãìòåìí â' éîéí

(h)

Answer: Sometimes it is digested quickly before [the time taught for fish and birds]. It is not like a dog, which is always three days.

14)

TOSFOS DH Rov Dagim b'Minam Mashritzim

úåñôåú ã"ä øåá ãâéí áîéðí îùøéöéí

(SUMMARY: Tosfos rules like this, and resolves it with Rav Sheshes.)

äìëúà ëøá àùé ãäåà áúøàä

(a)

Pesak: The Halachah follows Rav Ashi, for he is Basra.

åéù ìäúéø àåúï ãâéí ù÷åøéï (îøð''ù äðîöà úåê ãâ) [ö"ì äøðà''ù äðîöà úåê ãâ èîà âãåì ù÷åøéï - ùéèä î÷åáöú] áìéð''à åàò''â ãìà çæéðï ãáìò

(b)

Consequence: We should permit fish called Hernash (herring) found inside a big Tamei fish called Blina (whale), and even if we did not see it swallow it.

åàéï ìä÷ùåú îîúðé' ãùøéà ãâ èîà ùáìò ãâ èäåø ìøá ùùú ãàñø îé øâìéí ùì çîåø

(c)

Implied question: Our Mishnah, which permits a Tamei fish that swallowed a Tahor fish (to eat the fish inside), is difficult for Rav Sheshes, who forbids donkey urine!

ãàôé' ììéùðà áúøà ãøá ùùú ãàñø àó ùì ñåñéí åâîì ìà ãîé

(d)

Answer: Even according to the latter version of Rav Sheshes, which forbids even [urine] of horses and camels, these are different;

çãà ãîúðé' ìà àééøé àìà (ðîöà úåëå ãâ èäåø) [ö"ì áðîöà áúåëå ùì ãâ èîà - ùéèä î÷åáöú] ðôé÷

1.

Difference #1: Our Mishnah discusses only when [a Tahor fish] was found inside a Tamei fish.

(åàôéìå éöàå äëà ôùéèà ããâéí òééì ãâéí) [ö"ì åàôéìå éöà ðîé ìà ãîé ããâ òééì åãâ - ùéèä î÷åáöú] ðôé÷

2.

Difference #2: And even if it left, it is different, for a fish entered, and a fish left;

àáì îéí ùäáäîä ùåúä ìçìåçéú äâåó îúòøá òîäí

i.

However, water that an animal drinks, moisture of the body mixes with it [to make urine].

åáú''ë úðé âáé ãâéí úàëìå ìøáåú äèäåø ùáîòé èîà éëåì àó äèîà ùáîòé èäåø ú''ì àåúí

(e)

Citation: In Toras Kohanim it is taught about fish "Tochlu" includes a Tahor fish in the innards of a Tamei fish. Perhaps I include even a Tamei fish in the innards of a Tahor fish! It says "Osam" [to exclude this].

îä øàéú ìåîø ááäîä ùáîòé èîà èîà åùáîòé èäåø èäåø (îèîà ùáîòé äèäåø èäåø) åáãâéí àéðå ëï

1.

Citation (cont.): Why do you say about animals, in the womb of a Tamei is Tamei, and in the womb of a Tahor is Tahor, and regarding fish it is not so?

ìôé ùàéï âãåìéå

(f)

Answer: This is because [regarding a fish, the inner] did not grow from [the outer].

åàéï øàéä îùí ìàñåø ãâ èîà ùáìò ãâ èäåø àçø ùéöà

(g)

Implied suggestion: We can prove from [Toras Kohanim] to forbid a Tahor fish that a Tamei fish swallowed, after it leaves (the Tamei fish excretes it, for it permits only when it is inside)!

îùåí ãð÷è ùáîòé äèîà ãìàå ãå÷à (àìà îùåí èîà ùáîòé èäåø ããéìîà ääéà ãùøéðï áéöà) [ö"ì ð÷èéä àìà îùåí èîà ùáîòé èäåø ð÷èéä ãäà ùøéðï áéöéàúå - ùéèä î÷åáöú] ìçåõ îùåí ãçùéá òéëåì

(h)

Rejection: What it mentioned "in the innards of the Tamei" is not precise. It was said due to the case of a Tamei in the innards of a Tahor (which is forbidden only when inside), for [in both cases] we permit it when it went outside, for it is considered digested [and it is like earth - Rosh].

15)

TOSFOS DH Dag Tamei Mashritz Dag Tahor Matil Beitzim

úåñôåú ã"ä ãâ èîà îùøéõ ãâ èäåø îèéì áéöéí

(SUMMARY: Tosfos brings that also Tamei fish come from eggs.)

áò''æ ôø÷ àéï îòîéãéï (ãó î.) îôøù úøåééäå îèéìé áéöéí ðéðäå æä îùøéõ îáçåõ åæä îùøéõ îáôðéí:

(a)

Reference: In Avodah Zarah (40a) it explains that both of them produce eggs. Regarding this (Tahor, the eggs hatch and) the offspring grow outside, and regarding this (Tamei), they grow inside.

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