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Previous daf Yevamos 103
1) [line 1] MUTEH - leaning
2) [line 4] SEMICHAS HA'YADAYIM - one of the pads made of thick hide that
the amputee uses to cover his arms and protect them from rocks and mud,
since he propels himself forward with his arms
3) [line 15] MEGIN - protects [the foot]
4) [line 16] L'MIDCHESEI L'CHAR'EI - to press down his foot
5) [line 20] D'MASGEI AL LEICHASA D'CHAR'EI - who walks on the top of his
feet, i.e. the soles of his feet became upturned (so that he could not walk
6) [line 24] LAV BAR UBA CHALITZ V'LAV BAR KIPOF CHALITZ - Bar Uba and Bar
Kipof (the Girsa in Moed Katan 25b is Bar Avin and Bar Kipok) were
eulogizers who caused Rav Ashi to become distraught when he asked them to
tell him the eulogy that they would use upon his death. As a result, the
soles of their feet became upturned (ibid.).
7) [line 29] ISTEVIRA - (O.F. chevile) ankle
8) [line 30] MIFSAK PASIK - it stops [before the ground and there is another
bone in between]
9) [line 33] KAR'A - the foot
10) [line 34] "UV'SHILYASAH HA'YOTZES MI'BEIN RAGLEHA..." - "And towards her
afterbirth that comes out from between her feet, [and towards her children
whom she shall bear; for she shall eat them secretly, for want of all
things, in the siege and distress, with which your enemy shall distress you
in your gates.]" (Devarim 28:57) - RASHI states that the afterbirth refers
to her very young children (ibid.)
11) [line 36] SHE'KORA'AS LEILED - when she squats down to give birth
12) [line 37] "LO ASAH RAGLAV V'LO ASAH SEFAMO" - "... he had neither
dressed his feet nor trimmed his mustache..." (Shmuel II 19:25) - David
ha'Melech was forced to flee from Yerushalayim because of the rebellion of
his son, Avshalom. Tziva, the slave of the house of Shaul ha'Melech, claimed
that the last remaining descendant of Shaul, Mefivoshes, was also disloyal
to David (Shmuel II 16:1-4). As a result, David took away half of the
inheritance of Shaul from Mefivoshes and gave it to Tziva. After the defeat
of the rebellion of Avshalom, the verses describe the meeting between David
and Mefivoshes, as follows. "And Mefivoshes the son of Shaul came down to
meet the king. And he had neither dressed his feet (he had not clipped his
toenails -- RASHI to Yevamos 48a; he had not shaved his pubic hair -- RASHI
here and TOSFOS to Yevamos 48a; see RADAK to Shmuel ibid.), nor trimmed his
mustache, nor washed his clothes, from the day the king departed until the
day he came back in peace." (Shmuel II 19:25). His behavior could be
interpreted in two ways: (a) he was loyal to King David, mourning the fact
that the king was temporarily deposed; (b) he was disloyal to King David,
and did not beautify himself at the king's return. Because of Tziva's
slanderous remarks, David suspected the latter, while the former was
13) [line 38] LISHNA MA'ALYA - "clean" language
14) [line 38] "...VA'YAVO SHAUL L'HASECH ES RAGLAV..." - "[And he came to
the sheepfolds by the way, where there was a cave;] and Saul went in to
relieve himself; [and David and his men remained in the back of the cave.]"
(Shmuel I 24:3)
15) [line 40] "...ACH MESICH HU ES RAGLAV BA'CHADAR HA'MEKEIRA." - "When he
(Ehud ben Geira) went out, his servants (the servants of Eglon, king of
Mo'av) came; and when they saw that, behold, the doors of the chamber were
locked, they said, 'Surely he is relieving himself in his cool chamber.'"
16) [line 42] OSO RASHA - Sisra, general of Yavin, king of Chatzor in Eretz
Kena'an (Shoftim 4-5)
17a) [line 43] OSO HA'YOM - on the day that he was killed by Yael, the wife
of Chever ha'Keini
b) [line 43] OSO HA'YOM (The Battle of Nachal Kishon / Milchemes Sisra)
(a) After the death of the Shofet Ehud Ben Geira, Bnei Yisrael became lax in
their observance of Torah and Mitzvos. In order to prompt them to do
Teshuvah, HaSh-m caused King Yavin of Chatzor to attack and subjugate them.
After twenty years of subjugation under the cruel general Sisra, Bnei
Yisrael finally repented and cried out to HaSh-m to save them.
(b) Since they were now worthy of redemption, HaSh-m told Devorah the
prophetess that if Bnei Yisrael wage war against Sisra, they will be
successful. She and Barak ben Avino'am led Bnei Yisrael to victory, with the
help of HaSh-m, who caused a flash flood in Nachal Kishon that wiped out
much of Sisra's army and all of his 900 iron chariots. Sisra escaped the
battlefield, only to be killed by Yael, the wife of Chever ha'Keini. The
account of this battle and the glorious Song of Devorah that it inspired are
recorded in Shoftim 4-5.
18) [line 43] BEIN RAGLEHA KARA, NAFAL, SHACHAV; BEIN RAGLEHA KARA NAFAL,
BA'ASHER KARA SHAM NAFAL SHADUD." - "At her feet he bent, he fell, he lay
down; at her feet he bent, he fell; where he bowed, there he fell down,
shattered." (Shoftim 5:27)
19) [line 45] SHADUD - shattered
20) [line 45] V'HA KA MIS'HANYA ME'AVEIRAH? - [Why does the verse (Shoftim
5:24) praise her so much?] Did she not derive pleasure from the sin? (TOSFOS
21) [line 3] LECHAYEI - it is good, understandable
22) [line 7] D'KA SHADI BAH ZUHAMA - he injected filth into her
23) [line 28] SANDAL HA'MUSGAR (TZARA'AS HA'BEGED - Tzara'as that infects
(a) The marks of Tzara'as for clothes consist of intense green or intense
red marks that are at least the size of one Gris (a Cilician bean,
approximately the size of a dime) (Nega'im 11:4).
(b) If Tzara'as is found on a garment, it is put into Hesger (quarantine) by
a Kohen for a week. If the spots remained the same size, the garment is
washed and put into quarantine for yet another week (ibid. 11:5).
(c) If, either when the Kohen first sees them or at the end of one week, the
spots are seen to have increased in size, the garment is termed "Muchlat"
and the entire garment is burned.
(d) If after the second week the Tzara'as has either remained the same or
spread, the garment becomes "Muchlat" and the entire garment is burned. If
the marks of Tzara'as remain but have faded somewhat, then only the part of
the garment that bears the marks of Tzara'as is cut out from the garment and
burned and the rest of the garment is Tahor. A patch is sewn in place of the
parts that were removed. If Tzara'as returns to either the garment or the
patch after the original Tzara'as has been removed, the entire garment is
(e) Garments that are Muchlat (i.e. that contain Tzara'as that must be
burned)s are Asur b'Hana'ah.
24) [line 33] BAYIS HA'MUSGAR (TZARA'AS BATIM - Tzara'as that infects
(a) The marks of Tzara'as for houses consist of intense green or intense red
streaks or spots that are at least the size of two Gerisin (a Gris is a
Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as
is found on the walls of a house, it is put into quarantine by a Kohen for a
week. Before the Kohen puts the house into quarantine, he commands that the
house be emptied of its contents to prevent its utensils from becoming
(b) The Torah states (Vayikra 14:39) "v'*Shav* ha'Kohen," to prescribe that
the Kohen *return* six days later to check the house. If the Tzara'as has
spread, one must remove (Choletz) the stones with Tzara'as from the house,
scrape off the surrounding plaster, insert new stones and re-plaster the
entire house. The house is then put into quarantine for another week. If the
Tzara'as returns to the house during the following week, the owner must
dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the
house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c) On the other hand, if the Tzara'as did not change after the first week,
the Kohen leaves it as is and returns again six days later. The verse states
(Vayikra 14:44) "u'*Va* Ha'kohen," which means "if, when the Kohen *comes*
back to the house to inspect it a second time, he finds that the spot of
Tzara'as has spread, the house is Tamei." Chazal teach that this verse is
referring to a spot of Tzara'as that does *not* spread during its first
week. The Kohen "comes back to the house" after a second week to see whether
the spot has spread, remains, or has disappeared. If the Tzara'as has
*either* spread *or* remained, one must remove (Choletz) the stones with
Tzara'as from the house, scrape off the surrounding plaster, insert new
stones and re-plaster the entire house. The house is then put into
quarantine for another week (Vayikra 14:40). If the Tzara'as returns to the
house during the following week, the owner must dismantle (Notetz) the
entire house (Vayikra 14:45). The stones from the house must be taken out of
the city, and they remain Asur b'Hana'ah forever.
(d) Even though the words "v'Shav" and "u'Va" are not identical, they are
referring to the same action; namely, the Kohen entering the house to
inspect it. This relates the two verses to each other with a Gezerah Shavah.
Just as the house is not dismantled if the Tzara'as spreads during the first
week -- unless the stones are scraped and the Tzara'as returned to the house
after a week of quarantine -- so, too, the house is not dismantled if the
Tzara'as spread during the second week unless it returns to the house after
the quarantine period that follows the scraping.
(e) If during one of the inspections at the end of the first or second week
the Kohen finds that the Tzara'as has disappeared or diminished in intensity
such that it can no longer be classified as a Nega, the location of the spot
alone is scraped and the house is declared Tahor after the owner follows the
procedure for being Metaher houses (see Background to Sukah 13:11:IV).
(RAMBAM Hilchos Tum'as Tzara'as 15:2)
25) [line 34] METAMEI MI'TOCHO - (a) if a person touches the inside wall of
the house, even if he is standing outside of the house (RASHI); (b) the
person enters the house entirely (TOSFOS DH Metamei)
26) [line 35] METAM'IN B'VI'AH
(a) When a person is a Metzora, he is Metamei the objects in the house that
he is in. Similarly, a house that is declared a Bayis ha'Menuga is Metamei
all the objects that are in it. If the stones of this house are brought into
another house, they are Metamei the objects in the second house.
(b) Regarding a person who enters a house that has Tzara'as or has a Metzora
in it, there are two Pesukim:
* "veha'Ba El ha'Bayis Kol Yemei Hisgir Oso, Yitma Ad ha'Erev" (Vayikra
* "veha'Shochev ba'Bayis Yechabes Es Begadav, veha'Ochel ba'Bayis Yechabes
Es Begadav" (ibid. 14:47)
(c) From the first verse we learn that any person (or thing) that comes into
the house becomes Tamei. The clothes that he is wearing, however, do not
become Tamei. From the second verse we learn that if someone lingers in the
house for the amount of time it takes to eat a Pras (half of a loaf of wheat
bread) dipped in relish, while he is reclining, then even the clothes that
he is wearing become Tamei.
(d) The RASH (Keilim 1:4) lists four differences between the Tum'ah of the
Ohel of a Mes and the Tum'ah of a house that has Tzara'as or that has a
Metzora (or an article of clothing or a stone from a house that has
Tzara'as) inside of it:
1. In an Ohel ha'Mes, a person becomes Tamei even if only a bit of his body
enters. In a house that has Tzara'as or has a Metzora inside it, a person
becomes Tamei only when most of his body enters the house.
27) [line 36] KED'MICHTAS DAMI - The obligation to destroy it gives it a
status of already having being destroyed. Consequently, it does not have the
proper size, because it is considered as crushed to powder.
2. In an Ohel ha'Mes, even when entering backwards, a person becomes Tamei
when only a bit of his body enters the house. In a house that has Tzara'as
or that has a Metzora inside it a person becomes Tamei when entering
backwards only when his entire body enters.
3. In an Ohel ha'Mes, a Mechitzah (partition) only prevents the spread of
Tum'ah if it reaches the ceiling. In a house that has Tzara'as or that has a
Metzora inside it, a Mechitzah of ten Tefachim in height (or even a ditch of
ten Tefachim in depth) is enough to prevent the spread of Tum'ah.
4. In an Ohel ha'Mes, the house or room becomes Tamei even if the Mes is
passing through it and does not stop moving. In a house that has a Metzora
(or an article that has Tzara'as, as mentioned above) inside it, the people
in the house become Tamei only if the Metzora stops passing through and is
stationary. (TOSFOS here, DH Kivan, maintains that the people in the house
*do* become Tamei even if the Metzora is just passing through it. However,
if a Metzora or an article with Tzara'as passes under an unenclosed tree or
canopy, the people under the tree or canopy do not become Tamei unless the
Metzora or article with Tzara'as stops and is stationary.)
(a) Many Mitzvos of the Torah require a specified amount of a certain item,
such as a k'Zayis for the Mitzvah of eating Matzah, four Tefachim for the
Mitzvah of Lulav, etc.
(b) When there is a Mitzvah to burn a certain object, that object is
considered already burned and reduced to ashes. We look upon it as separate
particles of ash that happen to be stuck together. As such, we do not use it
for any Mitzvah that has a size requirement, since it is considered as
having infinitesimally small particles.
(c) The Rishonim argue as to how broadly this rule is applied:
1. Some contend that it applies to all Isurei Hana'ah (objects from which it
is forbidden to derive benefit).
2. Others maintain that it only applies to those items that are burned (i.e.
those items that may not be simply buried or otherwise obliterated).
3. Another opinion is that it applies only to items that there is a positive
*Mitzvah* to burn.
4. Yet others imply that it applies only to items that the *Torah* (as
opposed to the Rabanan) gives us a positive Mitzvah to burn. (See TOSFOS
Yevamos 104a, at the top, TOSFOS Sukah 35a DH Lefi, and Rishonim there).
5. Another point in question is whether the Halachah of Kesusei Michtas
Shi'urei is linked to the opinion of Rebbi Shimon (who rules that "All that
is meant to be burned is considered as already burned" -- Menachos 102b).
According to the Rishonim that link the two laws, the Rabanan who argue with
Rebbi Shimon do not hold of the rule that Kesusei Michtas Shi'urei (RITVA
Sukah 31b, see also RASHI Chulin 89b DH Shi'ura and elsewhere regarding
Kesusei Michtas Shi'urei).
28) [line 39] MATLIS - a cloth
29) [line 51] AVODAS KOCHAVIM - Idol worship
(a) It is prohibited to derive any benefit from objects used in the service
of Avodah Zarah, as is learned from the verse in Devarim (7:26). Anyone who
benefits from them receives Malkos two times: once for the prohibition from
the above verse and once for the prohibition from the verse in Devarim
(b) Objects of Avodah Zarah themselves and the utensils that are used in
their service must be destroyed, as it states in Devarim (12:2, 7:5).
(c) The utensils that are used in the service of Avodah Zarah have a lesser
degree of Tum'ah (mid'Rabanan) than an Avodah Zarah itself. They can make a
person Tamei through touching (Maga), but they do not transfer Tum'ah
through Masa (carrying) or Even Mesama (see Background to Shabbos 82:34).
(d) An animal before which a person bows down, worshipping it as an Avodah
Zarah, is unfit to be brought as a Korban. It is not prohibited for personal
use since live animals do not become prohibited when worshiped.
*30*) [line 51] LO SACHALOTZ - (A Sandal Muchlat may be used for Chalitzah,
b'Di'eved, since the Torah calls it "Beged" even after it must be burned.
Nevertheless, it may not be used l'Chatchilah since one might mistakenly
infer that it is permissible to use other sandals which must be burned, such
as Tikroves Avodas Koachavim -- RASHBA)
31) [last line] TIKROVES AVODAS KOCHAVIM - a sacrificial offering to Avodah