[55a - 22 lines; 55b - 51 lines]
1)[line 1]ùéòåøï áëãé ñéëú ÷èï åòã ìåâSHI'URAN BI'CHDEI SICHAS KATAN V'AD LOG- their amount [for susceptibility to Tum'ah] is the amount of oil needed to anoint the small finger of a day-old infant up to a Log
2)[line 2]îìåâ òã ñàä áøáéòéúMI'LOG AD SA'AH B'REVI'IS- [if the shards come from a vessel that originally held] from a Log up to a Sa'ah, [then the shards can become Tamei if they can still hold at least] a quarter of a Log
3)[line 5]ñàúéí ëìîòìäSASAYIM KIL'MAILAH- a Sa'ah itself is like above; i.e. like more than a Sa'ah, and its shards require the next level of residual capacity to retain susceptibility to Tum'ah
4)[line 7]äúí ìçåîøàHASAM L'CHUMRA- there, [in the case of that Mishnah and Beraisa, Rav Nachman agrees that we interpret "up to and including" to adopt] to the stringent position. This means that in the case of a broken earthenware vessel, it is a stringency to belong to the lower level, since the shards will require only a smaller residual capacity to retain susceptibility to Tum'ah.
5)[line 9]çåõ îëâøéñ ùì ëúîéí ìä÷ìCHUTZ MIK'GRIS SHEL KESAMIM L'HAKEL - except for a stain the size of a bean, which is treated leniently. (KESAMIM)
(a)By Torah Law, a woman who has her period is a Nidah for seven days. It makes no difference whether she feels the blood emerge or not, or if she experienced bleeding only one time or for the entire seven days. However, if she did not feel or see any blood emerge from her body, but she found a Kesem (stain) of blood on her body or on her undergarments, there are certain instances in which Chazal rule leniently and she is not Temei'ah.
(b)The leniencies of Kesamim are that the woman is only Temei'ah if:
1.the bloodstain is the size of a "k'Gris v'Od" (slightly larger than a Cilician bean, approximately 18 X 18 mm);
2.the bloodstain is found on a substance that is Mekabel Tum'ah (able to become Tamei);
3.the bloodstain was not found on a colored garment;
4.there is no other reasonable explanation for the source of the blood (such as if the woman was cleaning raw fish or if she found the stain after she walked through a meat market).
6)[line 14]çåúê îòåáø ùáîòéä îåúø áàëéìäCHOSESCH ME'UBAR SHEB'ME'EHA MUTAR BA'ACHILAH- [if a person] cuts off limbs from the fetus in the animal's womb [before the mother is slaughtered, leaving the limbs inside], it is permissible to eat
7)[line 15]îï äèçåì åîï äëìéåú àñåø áàëéìäMIN HA'TECHOL U'MIN HA'KELAYOS ASUR BA'ACHILAH - [if one detaches parts] from the spleen or from the kidneys [of the animal itself, then even if it remains inside the animal at the time the animal is slaughtered,] it is prohibited for consumption. (EVER MIN HA'CHAI)
(a)Ever Min ha'Chai refers to a limb that is detached from an animal when it is alive, whether the limb contains only flesh (such as the tongue or heart) or whether it contains bone, flesh and sinews (such as a hand or foot). Basar Min ha'Chai refers to flesh detached from an animal when it is alive. Both are forbidden to be eaten by the Torah (RAMBAM Hilchos Ma'achalos Asuros 5:1).
(b)The prohibition for Benei Yisrael to eat Ever Min ha'Chai is learned from the verse, "v'Lo Sochal ha'Nefesh Im ha'Basar" - "You shall not eat the spirit together with the flesh" (Devarim 12:23). If the limb contains only flesh (e.g. the tongue or heart), one receive lashes for eating a k'Zayis of flesh. If the limb contains bones, sinews and flesh, then the bone and sinews may be combined with the flesh to make up a k'Zayis if the limb is eaten in its natural state (i.e. if the flesh was not detached from the limb prior to its consumption). One does not receive lashes for eating less than a k'Zayis, even if he ate an entire limb. (RAMBAM Hilchos Ma'achalos Asuros Ch. 5; SEFER HA'CHINUCH #452)
(c)The prohibition for Nochrim to eat Ever Min ha'Chai is learned from the verse, "... mi'Kol Etz ha'Gan Achol Tochel" - "... from all of the trees of the Garden [of Eden] you may surely eat" (Bereishis 2:16). The implication is that Adam may eat from all of the trees, but he may not eat Ever Min ha'Chai (Sanhedrin 56b). This follows the teaching of Rebbi Yochanan. Other sages learn the prohibition from different verses (ibid.).
8)[line 21]ì÷úä áëåìéà àçú, èøôäLAKSAH B'CHULYA ACHAS, TEREIFAH- if the animal becomes diseased in one kidney, it is a Tereifah
9)[line 22]åäåà ãîèàé ì÷åúà ìî÷åí çøéõV'HU D'MATA'I LEKUSA LI'MKOM CHARITZ- provided that the disease reaches the place of the kidney's furrow; i.e. the center of the kidney where the various tubes are attached
55b----------------------------------------55b
10)[line 1]ìçéåøà ãúåúé îúðéL'CHIVRA D'SUSEI MASNEI- the white part under the animal's loins
11)[line 3]èøåôàé ãîòøáàTERUFA'EI D'MA'ARAVA- the Tereifah-experts of Eretz Yisrael (lit. of the west)
12)[line 5]á÷åìùéäB'KULSHEI- in the bottom of the spleen
13)[line 6]áñåîëéäB'SUMCHEI- in the thicker part of the spleen
14)[line 6]àé àéùúééø áéä ëòåáé ãéðø æäáIY ISHTAYER BEI K'OVI DINAR ZAHAV- if a Dinar's thickness [of flesh] remained in it intact [when the thick end of the spleen was punctured]
15)[line 11]îåâìàMUGLA- (O.F. cuiture) pus
16)[line 12]îéí æëéïMAYIM ZACHIN- clear fluid
17)[line 14]çåúëä îëàï åîúäCHOSCHAH MI'KAN U'MESAH- if one cuts it from here (the veins that are cut during Shechitah, or in the sinew of its neck) the animal dies
18)[line 14]çåúëä îëàï åçéúäCHOSCHAH MI'KAN V'CHAYESAH- if one cuts it from here (its shoulder, where the cut is closer to the heart) the animal lives
19)[line 15]ãöéìéD'TZILEI- that [the liquid] is clear
20)[line 15]òëéøéACHIREI- it is cloudy
21)[line 16]äëåìéà ùä÷èéðäHA'CHULYA SHE'HIKTINAH- a kidney that shrank in size
22)[line 16]áã÷ä, òã ëôåìB'DAKAH, AD K'POL- in the case of a small animal, [the animal is a Tereifah when the kidney shrank] to the size of a bean
23)[line 16]áâñä, òã ëòðáä áéðåðéúB'GASAH, AD K'ANAVAH BEINONIS- in the case of a large animal, [the animal is a Tereifah when the kidney shrank] to the size of a medium grape
24)[line 17]ìòéèäLE'ITAH- (a) Rav Yehudah's opinion: to put food in an animal's throat down to a place where it can still bring it up; (b) Rav Chisda's opinion: to put food in an animal's throat with one's hand down to a place where it cannot bring it up
25)[line 19]äàí äåà èøôçú, åäéà ùìôåçéúHA'EM HU TARPACHAS, V'HI SHALFUCHIS- the "Em" is the "Tarpachas," which is the "Shalfuchis," or the womb of the animal
26)[line 24]ãéëøéDICHREI- rams
27)[line 25]á÷ééèàB'KAITA- in summer
28)[line 25]àééúé îùéëìé çéåøéAISI MESHICHLEI CHIVREI- bring basins of white earthenware
29)[line 26]àé äãøï áøééïIY HADRAN BARYAN- if the lungs return to their healthy state
30)[line 27]áñéúåàB'SISVA- in winter
31)[line 27]àééúé îùéëìé ùçåîéAISI MESHICHLEI SHECHUMEI- bring basins of dark earthenware
32)[line 29]äâìåãäHA'GELUDAH- an animal whose hide is stripped off (see Background to Chulin 42:3:b:11)
33)[line 34]åàí ðùúééø áå ëñìòV'IM NISHTAYER BO K'SELA- and if there remains in it (the skin of a flayed animal) the size of a Sela, [it is Kosher]
34)[line 37]ãàøéê å÷èéïD'ARICH V'KATIN- that it is long and thin (the piece of skin which covers the spine)
35)[line 38]øáé ðäåøàéREBBI NEHORAI- (a) Rebbi Nechemyah, student of Rebbi Akiva, who was known as Rebbi Meir, "the one who lights up [the eyes of the wise through his Halachic teachings]." The translation of "Meir" in Aramaic is "Nehorai" (Eruvin 13b); (b) Rebbi Elazar ben Arach, student of Rebbi Yochanan ben Zakai, known as Rebbi Nehorai for the same reason as above (ibid.)
36)[line 39]øàùé ôø÷éíROSHEI PERAKIM- the main joints of the body; i.e. on all the vertebrae and the joints of the bones of the leg and thigh
37)[line 40]î÷åí èéáåøåMEKOM TIBURO- at the place of the navel
38)[line 43]áéú äôøñåúBEIS HA'PERASOS- the hooves, the feet below the knee
39)[line 45]àìå ùòåøåúéäï ëáùøïELU SHE'OROSEIHEN K'VESARAN- the skins of the following are treated like their flesh
40)[line 46]àì ú÷ðéèðéAL TAKNITEINI- do not agitate me [with your arguments]
41)[line 46]ùáìùåï éçéã àðé ùåðä àåúäSHEBI'LSHON YACHID ANI SHOHEN OSAH- for I teach it as representing an individual's opinion and not the view of the majority