Bekhorot 89

Chapter 89

א ובעל הפיקים העיקל איזהו העיקל כל שהוא מקיף פרסותיו ואין ארכבותיו נוקשות זו לזו פיקה יוצא מגודלו עקיבו יוצא לאחוריו פרסותיו רחבות כשל אווז
1 A BA'AL HA-PIHIN AND AN 'IKKEL - [ALL THESE DEFECTS RENDER A PRIEST UNFIT]. WHAT IS AN 'IKKEL? ONE WHOSE LEGS DO NOT TOUCH EACH OTHER WHEN HE PUTS HIS FEET TOGETHER, [BANDY LEGGED].
ב אצבעותיו מורכבות זו על זו או קלוטות למעלה עד הפרק כשר למטה מן הפרק וחתכה כשר היתה בה יתרת וחתכה אם יש בה עצם פסול ואם לאו כשר
2 IF HE HAS A LUMP PROJECTING FROM HIS THUMB,<span class="x" onmousemove="('comment',' It is almost like an additional finger.');"><sup>1</sup></span>
ג יתר בידיו וברגליו שש ושש עשרים וארבע ר' יהודה מכשיר וחכמים פוסלין השולט בשתי ידיו רבי פוסל וחכמים מכשירין:
3 OR IF HIS HEEL PROJECTS BEHIND, OR IF HIS FEET ARE WIDE LIKE THOSE OF A GOOSE<span class="x" onmousemove="('comment',' As thin as those of a goose and their length and width are alike.');"><sup>2</sup></span> OR IF HIS FINGERS LIE ONE ABOVE THE OTHER OR IF THEY ARE GROWN TOGETHER UP TO THE ROOT [THE MIDDLE JOINT], HE IS FIT [FOR THE PRIESTHOOD]; IF BELOW THE ROOT,<span class="x" onmousemove="('comment',' Viz., towards the nail, the fingers being all attached to each other.');"><sup>3</sup></span>
ד <big><strong>גמ׳</strong></big> ת"ר (ויקרא כא, יט) שבר רגל אין לי אלא שבר רגל מנין לרבות הקישן והעיקל והקילבן ת"ל או שבר רגל תנא בעל הקיפין והשופנר א"ר חייא בר אבא א"ר יוחנן בעל הפיקין שיש לו כסתות הרבה שופנר שאין לו כסתות כל עיקר:
4 IF HE CUTS IT,<span class="x" onmousemove="('comment',' In order to divide the fingers.');"><sup>4</sup></span> HE IS ALSO FIT. IF HE HAS AN ADDITIONAL FINGER AND HE CUT IT OFF, IF THERE WAS A BONE IN IT, HE IS UNFIT,<span class="x" onmousemove="('comment',' For the priesthood, for it is like losing a limb.');"><sup>5</sup></span> BUT IF NOT, HE IS FIT. IF HE HAS ADDITIONAL FINGERS AND ADDITIONAL TOES, ON EACH HAND AND FOOT SIX FINGERS AND SIX TOES, [MAKING ALTOGETHER] TWENTY-FOUR [FINGERS AND TOES], R'JUDAH DECLARES SUCH A PRIEST FIT FOR THE PRIESTHOOD,<span class="x" onmousemove="('comment',' Since the fingers are equal in number.');"><sup>6</sup></span> WHEREAS THE SAGES DECLARE HIM UNFIT. IF ONE HAS EQUAL STRENGTH IN BOTH HANDS, RABBI DECLARES HIM UNFIT,<span class="x" onmousemove="('comment',' As they hold that a portion of the vigour of the right hand has gone to the left.');"><sup>7</sup></span> WHEREAS THE SAGES DECLARE HIM FIT.<span class="x" onmousemove="('comment',' Holding that additional strength was given to the left hand.');"><sup>8</sup></span>
ה פיקה יוצא מגודלו ועקיבו יוצא לאחוריו: א"ר אלעזר שוקו יוצא באמצע רגלו: פרסותיו רחבות כשל אווז: אמר רב פפא לא תימא דטריפה ולא סדיקא אלא כיון דטריפה אע"ג דסדיקא:
5 <big><b>GEMARA: </b></big>Our Rabbis taught: [Scripture says]: Broken-footed.<span class="x" onmousemove="('comment',' Lev. XXI, 19.');"><sup>9</sup></span> I have here mentioned only the case of broken-footed [as making a priest unfit for the priesthood]. Whence do we deduce the inclusion of one who knocks his ankles against each other or one who is bandy-legged or one who is club-footed? The text states, 'Or broken-footed'. A Tanna taught: Ba'al ha-pikin and shufnor. R'Hiyya B'Abba reported in the name of R'Johanan: Ba'al ha-pikin is one who has many calves<span class="x" onmousemove="('comment',' Appearing as if possessing many calves on his legs, very thick-fleshed.');"><sup>10</sup></span>
ו אצבעותיו מורכבות זו על גב זו או קלוטות: ת"ר (ויקרא כא, יט) שבר יד אין לי אלא שבר יד
6 and shufnor is one without calves.<span class="x" onmousemove="('comment',' A file-shaped leg.');"><sup>11</sup></span> IF HE HAS A LUMP PROJECTING FROM THE THUMB, OR IF HIS HEEL PROJECTS BEHIND. Said R'Eleazar: This [latter defect] means the leg coming out in the middle of the foot.<span class="x" onmousemove="('comment',' Half of the foot is in the front and the other half in the rear. vphry vphry');"><sup>12</sup></span>
ז אצבעות מורכבות (למעלה) או קלוטות למעלה מן הפרק וחתכן והאמרת כשר אלא ולא חתכן מנין ת"ל או שבר יד:
7 OR IF HIS FEET WERE AS WIDE AS THOSE OF A GOOSE. Said R'Papa: You should not say that the feet must be thin<span class="x" onmousemove="('comment',' So Rashi understands here. The Arukh says that means: The length and width of the feet are alike. Rashi in his commentary on the Mishnah appears to combine both interpretations. Tosaf. Yom Tob suggests that Rashi on the Mishnah means that they are either thin or that their length etc.');"><sup>13</sup></span> as well as not separated; even if they are only thin, although separated [they make a priest unfit for the priesthood]. OR IF HIS FINGERS LIE ONE ABOVE THE OTHER OR ARE GROWN TOGETHER'Our Rabbis taught: [Scripture says]: Broken-handed.<span class="x" onmousemove="('comment',' Lev. XXI, 19.');"><sup>14</sup></span> I have here mentioned only the case of broken-handed [as making a priest unfit].
ח היתה בו יתרת וחתכה אם יש בה עצם פסול ואם לאו כשר: אמר רבה בר בר חנה אמר ר' יוחנן והוא שנספרת ע"ג היד
8 Whence do we deduce that if his fingers lie one above the other or are grown together above<span class="x" onmousemove="('comment',' The 'above' here has the same meaning as 'below' in the MISHNAH:');"><sup>15</sup></span> the root and he cut them that he is unfit? But did you not say [in the Mishnah that in the latter instance] he i fit? - Rather read 'he did not cut them'.
ט ת"ר יתירה שיש בה עצם ואין בה צפורן מטמא במגע ובמשא ומטמא באהל ועולה למנין קכ"ה אמר רבה בר בר חנה א"ר יוחנן ובנספרת על גב היד
9 Whence then do we derive these cases? - The text states: 'Or broken-handed'.<span class="x" onmousemove="('comment',' From the additional word 'or' we make this deduction.');"><sup>16</sup></span> IF HE HAS AN ADDITIONAL FINGER AND HE CUT IT OFF, IF THERE WAS A BONE IN IT HE IS UNFIT. BUT IF NOT, HE IS FIT. Rabbah B'bar Hana reported in the name of R'Johanan: Provided the additional finger is counted with the others.<span class="x" onmousemove="('comment',' I.e., is in line with the rest of the fingers, it is then that the Mishnah regards it as a limb.');"><sup>17</sup></span>
י אמר רב חסדא דבר זה רבינו הגדול אמרו המקום יהיה בעזרו יתרת שיש בה עצם ואין בה צפורן מטמא במגע ובמשא ואין מטמא באהל אמר רבב"ח א"ר יוחנן ובשאינה נספרת על גב היד
10 Our Rabbis taught: An additional [finger] if it has a bone in it even without a nail,<span class="x" onmousemove="('comment',' Although it does not possess a nail, the additional finger of a corpse is still considered a limb, since it is in line with the rest of the fingers.');"><sup>18</sup></span> makes a person unclean by contact and by carrying it.<span class="x" onmousemove="('comment',' Where, for example, it has a small quantity of flesh attached to it, even it be less than the size of an olive. For if there were a piece of flesh the size of an olive on the bone, then even if the additional finger were not in line with the rest of the fingers or even if there were not a bone in the additional finger, it would have caused tent uncleanness, for the rule is that the flesh of a corpse the size of an olive causes tent uncleanness. Again, if there were not any flesh at all on the bone, then even if the additional finger were in line with the rest, it would not have been considered a limb, since bones as such do not cause tent uncleanness, unless where there is a majority of the joints or the greater part of the corpse. But now since there is a small portion of flesh, even though not the size of an olive, the additional finger of a corpse causes uncleanness because it is in line with the rest and is legally recognized as a limb.');"><sup>19</sup></span> It also causes tent uncleanness,<span class="x" onmousemove="('comment',' Tent uncleanness is uncleanness arising from being under the same tent and shelter with, or forming a tent and shelter over, a corpse; v. Num. XIX, 14.');"><sup>20</sup></span> and is counted in the number of one hundred and twenty-five [limbs].<span class="x" onmousemove="('comment',' If there is no flesh the size of an olive, the additional finger is counted as a limb among the one hundred and twenty-five limbs and joints, as this constitutes the greater number of limbs of the two hundred and forty-eight limbs and joints of which the human body is composed, the law being that the majority of the joints and limbs of a corpse causes tent uncleanness.');"><sup>21</sup></span>
יא א"ר יוחנן עשו דבריהם כדברי נביאות מה נפשך אי אבר הוא באהל נמי תטמא ואי לאו אבר הוא במגע ובמשא נמי לא ליטמי
11 Rabbah B'Bar Hana reported in the name of R'Johanan: Provided the additional finger is counted with the others. Said R'Hisda: The following ruling was taught by our great Master [Rab], may the Lord be his support! An additional finger if there is a bone in it, even without a nail, makes a person unclean by contact and by carrying it but i does not cause tent uncleanness.<span class="x" onmousemove="('comment',' Where the additional finger is not in line with the rest, as explained below, there being here two disqualifications; first that there are no nails, and secondly its not being in line with the rest of the fingers. But if it has a nail in it, the additional finger makes tent uncleanness although it is not in line.');"><sup>22</sup></span> Said Rabbah B'Bar Hana: Provided the additional finger is not counted with the others.
יב אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא משום עצם כשעורה נגעו בה
12 Said R'Hanina:<span class="x" onmousemove="('comment',' So Sh. Mek. cur. edd. R. Johanan.');"><sup>23</sup></span> They have put their teaching on the level with prophecy.<span class="x" onmousemove="('comment',' Just as the Prophets are not required to give reasons for their utterances, so the teachers in the passage just quoted also give no reason for their ruling.');"><sup>24</sup></span>
יג רב פפא אמר גזירה שאינה נספרת אטו נספרת אי הכי שאינה נספרת באהל נמי תטמא
13 For in either case [the ruling just quoted is difficult to understand]. If the additional finger is considered a limb [legally then it should even cause tent uncleanness; and if it is not a limb [legally], then it should not even make a person unclean by contact and by carrying it! - Said R'Huna B'Manoah in the name of R'Aha B'Ika: The Rabbis applied here the rule of a bone which is the size of a barleycorn.<span class="x" onmousemove="('comment',' Which makes a person unclean either by carrying it or coming in contact with it, but does not cause tent uncleanness.');"><sup>25</sup></span> R'Papa says: We declare him unclean in the case where the additional finger was not counted with the others on account of the case where the additional finger is counted with the others.<span class="x" onmousemove="('comment',' Legally where the additional finger is not in line with the rest, there is no uncleanness, only for fear that this might bring about laxity in a case where the additional finger is in line, where it legally causes uncleanness, the Rabbis declared uncleanness also in the former case.');"><sup>26</sup></span>
יד עבדו רבנן היכירא כי היכי דלא לישרפו עלייהו תרומה וקדשים
14 But if this be so, then in the case where the additional finger is not counted with the others, it should also cause tent uncleanness? - The Rabbis made a distinction in order that terumah and consecrated ob jects might not be burnt [unnecessarily] on account of it.<span class="x" onmousemove="('comment',' Had every form of uncleanness been declared, including that of ohel, one might have been led to believe that an additional finger not in line is a genuine limb, and therefore terumah etc. might come to be wrongly burnt as a consequence.');"><sup>27</sup></span>
טו תנן התם רוב בנינו ורוב מנינו של מת אע"פ שאין בו רובע טמאין ת"ר איזהו רוב בנינו שני שוקיים וירך אחד הואיל ורוב גובהו בגדול איזהו רוב מנינו קכ"ה
15 We have learnt elsewhere: The greater portion<span class="x" onmousemove="('comment',' Lit., 'structure'.');"><sup>28</sup></span> of a corpse [as measured by size of limbs] and the larger number of joints and limbs, even though there is not among them one quarter of a kab<span class="x" onmousemove="('comment',' A small measure of capacity.');"><sup>29</sup></span> of bones, convey tent uncleanness.<span class="x" onmousemove="('comment',' Oh. II, 1.');"><sup>30</sup></span> Our Rabbis taught: What is the greater part of a corpse? Two legs and a thigh, since this is the greater par of the height of a tall person.<span class="x" onmousemove="('comment',' Without reckoning the head, for as regards the frame of a corpse, the head is not taken into consideration. This measurement applies to a tall person only but not to a small person.');"><sup>31</sup></span>
טז א"ל רבינא לרבא תנא מניינא אתא לאשמועינן קמ"ל כדתניא חסר שאין בו אלא מאתים ויתר שיש בו מאתים ושמונים וא' כולן עולין למנין קכ"ה זיל בתר רובא דאינשי
16 What is the larger number of joints and limbs? One hundred and twenty-five [limbs]. Said Rabina<span class="x" onmousemove="('comment',' Var. lec.: R. Adda b. Ahaba.');"><sup>32</sup></span> to Raba: Is it the object of the Tanna to teach us calculation?<span class="x" onmousemove="('comment',' For since there are two hundred and forty-eight joints in the human body, it is obvious that the majority is one hundred and twenty-five, and what need is there for the Tanna of the Baraitha to teach us this?');"><sup>33</sup></span> He replied to him: He informs us of the following as it was taught: If a person is defective [in the number of joints], having only two hundred,<span class="x" onmousemove="('comment',' A man born with two fingers missing on each hand and two toes on each leg i.e., eight members. Now since every finger has six bones, this makes altogether a total of forty-eight joints of which this man is short. Thus he has only two hundred joints of the two hundred and forty-eight which the human body contains.');"><sup>34</sup></span>
יז א"ר יהודה אמר שמואל מעשה בתלמידיו של ר' ישמעאל ששלקו זונה אחת שנתחייבה שריפה למלך בדקו ומצאו בה מאתים וחמשים ושנים אמר להם שמא באשה בדקתם שהוסיף לה הכתוב שני צירים ושני דלתות
17 or if one<span class="x" onmousemove="('comment',' If a woman is born with two additional fingers on her hands and two additional toes on her legs and each one has six bones, we have a total of twenty-four additional limbs. In addition, there are five extra limbs in the case of a woman, viz. two hinges, two doors and the womb (v. infra) . We have therefore altogether twenty-nine additional limbs. Add this to two hundred and forty-eight, and we have a grand total of two hundred and seventy-seven. Rashi says that he cannot account for the other four so as to make up the number to two hundred and eighty-one. R. Gershom however explains that for every six bones in a finger there is a corresponding extra bone in the arm. Consequently, as there are four additional fingers and toes, we have a further four limbs, which bring the number of joints to two hundred and eighty-one.');"><sup>35</sup></span> has additional limbs, having two hundred and eighty-one, all these joints are counted in the number of one hundred and twenty-five.<span class="x" onmousemove="('comment',' The Tanna therefore informs us that although one hundred and twenty-five is not the actual majority of limbs in the case of a woman who has additional fingers or the bare majority in the case of one who has less than the usual number of limbs, we accept the number in all cases as the greater number of limbs causes tent uncleanness.');"><sup>36</sup></span> What is the reason? Follow the majority of people [who have only two hundred and forty-eight joints and limbs].
יח תניא רבי אלעזר אומר כשם שצירים לבית כך צירים לאשה שנאמר (שמואל א ד, יט) ותכרע ותלד כי נהפכו עליה ציריה רבי יהושע אומר כשם שדלתות לבית כך דלתות לאשה שנאמר (איוב ג, י) כי לא סגר דלתי בטני
18 R'Judah related in the name of Samuel: The disciples of R'Ishmael once dissected the body of a prostitute who had been condemned to be burnt by the king. They examined and found two hundred and fifty-two joints and limbs. [They came and inquired of R'Ishmael: 'How many joints has the human body? ' He replied to them: 'Two hundred and forty-eight.]'<span class="x" onmousemove="('comment',' Inserted from Sh. Mek.');"><sup>37</sup></span> Thereupon they said to him: 'But we have examined and found two hundred and fifty-two'? He replied to them: 'Perhaps you made the postmortem examination on a woman, in whose case Scripture adds two hinges [in her sexual organ] and two doors<span class="x" onmousemove="('comment',' I.e., the muscles.');"><sup>38</sup></span> of the womb'.
יט רבי עקיבא אומר כשם שמפתח לבית כך מפתח לאשה שנאמר (בראשית ל, כב) ויפתח את רחמה לרבי עקיבא קשיא דתלמידי רבי ישמעאל דלמא איידי דזוטרא אתמוחי מתמח
19 It was taught: R'Eleazar said: As a house has hinges,<span class="x" onmousemove="('comment',' Doors moving in sockets. vhrm rhm');"><sup>39</sup></span> so a woman's body has hinges [in her sexual organ], as it is written in the Scriptures: She<span class="x" onmousemove="('comment',' The word (her pains) coming from the word literally rendered means 'hinges'.');"><sup>40</sup></span> bowed herself and brought forth, for her pains [zireha] came suddenly upon her.<span class="x" onmousemove="('comment',' I Sam. IV, 19.');"><sup>41</sup></span> R'Joshua says: As a house has doors, so a woman's womb has doors,<span class="x" onmousemove="('comment',' I.e., the muscles.');"><sup>38</sup></span> as it is said in the Scriptures: Because it shut not up the doors of my mother's womb.<span class="x" onmousemove="('comment',' Job. III, 10.');"><sup>42</sup></span>
כ אמר רב וכולן אין מטמאין באהל שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל דבר השוה לכל אדם
20 R'Akiba says: As a house has a key, so a woman has a key, [the womb], as it is written in the Scriptures: And opened her womb.<span class="x" onmousemove="('comment',' Gen. XXX, 22.');"><sup>43</sup></span> According to the opinion of R'Akiba, is there not a difficulty in connection with what R'Ishmael's disciples discovered?<span class="x" onmousemove="('comment',' Who only found two hundred and fifty-two limbs in a woman's body, while according to R. Akiba who mentions that the womb was an extra limb, there is another limb, making two hundred and fifty-three in all.');"><sup>44</sup></span> - It may be that since it is small, it was dissolved in the course of dissecting.
כא אמר ליה אביי ובאיש ליכא והכתיב (ישעיהו כא, ג) צירים אחזוני כצירי יולדה צירי בשר והכתיב (דניאל י, טז) אדני במראה נהפכו צירי הכא נמי צירי בשר הכי נמי מסתברא דאי לא תימא הכי מאתים וארבעים ושמנה היכי משכחת לה לא באיש ולא באשה:
21 Said Rab:<span class="x" onmousemove="('comment',' Var. lec. Raba.');"><sup>45</sup></span> And all these<span class="x" onmousemove="('comment',' The five additional limbs of a woman.');"><sup>46</sup></span> do not cause tent uncleanness, for it is said in the Scriptures: This is the law when a man dieth in a tent,<span class="x" onmousemove="('comment',' Num. XIX, 14. ost');"><sup>47</sup></span> [implying], a thing which is common to all human beings [causes tent uncleanness].<span class="x" onmousemove="('comment',' But a thing which is not common to both men and women does not clause tent uncleanness, the word meaning human being in general and not exclusively a man.');"><sup>48</sup></span> Said Abaye to him: And has not a man also [some of these additional limbs]?<span class="x" onmousemove="('comment',' Which we say belong only to a woman-the 'hinges'.');"><sup>49</sup></span> Does not Scripture say: Pangs, [zirim]<span class="x" onmousemove="('comment',' Isa. XXI, 3.');"><sup>50</sup></span> have taken hold upon me as the pangs of a woman that travailleth?<span class="x" onmousemove="('comment',' V. p. 307, supra n. 5.');"><sup>51</sup></span> These are hinges of flesh.<span class="x" onmousemove="('comment',' Which have no bones and are therefore not regarded as genuine limbs.');"><sup>52</sup></span> But does not Scripture say: O my lord, by reason of the vision my pains, [zirai], have come upon me?<span class="x" onmousemove="('comment',' Dan. X, 16.');"><sup>53</sup></span> - Here again the verse refers to 'hinges' of flesh. It also stands to reason. For if you will not say so,<span class="x" onmousemove="('comment',' That zirim written in connection with a man is not an additional limb and thus there would be another limb in the case of a man.');"><sup>54</sup></span> to whom then will you apply the accepted statement that there exist two hundred and forty-eight limbs [in the human body], for it can apply neither to a man nor to a woman.<span class="x" onmousemove="('comment',' On the number of human limbs given here v. Mak., Sonc. ed., p. 169 n. 5.');"><sup>55</sup></span>
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