Chullin 143

Chapter 143

א והא עובר וחיה דכשתי טבעות דמו וקא מטמא לה עובר לחיה
1 But is not the case of the foetus and the midwife [of our Mishnah] similar to two rings,<span class="x" onmousemove="('comment',' For both the foetus and the hand of the midwife are together 'swallowed' within the womb of the mother.');"><sup>1</sup></span>
ב אמר רבה
2 nevertheless the foetus renders the midwife unclean? - Rabbah replied,<span class="x" onmousemove="('comment',' Read with var. lec. 'Rabbi can reply to you' v. D.S.');"><sup>2</sup></span>
ג שאני עובר הואיל וסופו לצאת
3 It is different in the case of the foetus because i must eventually come out!<span class="x" onmousemove="('comment',' And therefore is not regarded as swallowed.');"><sup>3</sup></span>
ד אמר רבא
4 Raba retorted: The foetus, [you say] must eventually come out; and must not the ring also eventually come out? - Raba therefore replied: The 'Pumbedithans' (by which R'Joseph is meant) know the reason for it.
ה עובר סופו לצאת טבעת אין סופו לצאת
5 For R'Joseph said in the name of Rab Judah who said it in the name of Samuel: This uncleanness [of the midwife] was not imposed by Biblical law but by decree of the Scribes.
ו אלא אמר רבא
6 Why is it said 'was not imposed by Biblical law but by decree of the Scribes'? - So that you should not say that our Mishnah agrees [only] with R'Akiba who holds that a [dead] foetus whilst yet in the womb of its mother is unclean;<span class="x" onmousemove="('comment',' Accordingly the midwife, is by Biblical law rendered unclean by reason of contact with the foetus, for a swallowed unclean matter can convey uncleanness; the mother, however, remains clean because the uncleanness touches her in her secret parts and this does not render her unclean.');"><sup>4</sup></span>
ז פומבדיתאי ידעי טעמא דהא מילתא ומנו רב יוסף
7 for indeed it is even in accordance with R'Ishmael who holds that the [dead] foetus whilst yet in the womb of its mother is clean, yet here the uncleanness [to the midwife] was imposed by Rabbinic decree.
ח דאמר רב יוסף אמר רב יהודה אמר שמואל
8 Why? - R'Hoshaia said: As a precaution lest the foetus protrude its head beyond the ante-chamber.<span class="x" onmousemove="('comment',' In which case, according to all views, the midwife would become unclean by Biblical law, for the foetus is by the protrusion of its head regarded as born.');"><sup>5</sup></span>
ט טומאה זו אינה מדברי תורה אלא מדברי סופרים
9 Then this should apply to the mother too!<span class="x" onmousemove="('comment',' I.e., this Rabbinic decree should apply also to the mother, to render her unclean.');"><sup>6</sup></span>
י מאי אינה מדברי תורה אלא מדברי סופרים
10 - The mother would feel it.<span class="x" onmousemove="('comment',' Whether the head of the foetus has emerged or not.');"><sup>7</sup></span>
יא דלא תימא אליבא דר' עקיבא דאמר
11 Then she might tell the midwife of it?<span class="x" onmousemove="('comment',' She might warn the midwife that the head of the foetus has already emerged into the ante-chamber.');"><sup>8</sup></span>
יב עובר במעי אשה טמא אלא אפי' לר' ישמעאל דאמר
12 - She is too distraught.
יג עובר במעי אשה טהור גזרו בה טומאה מדרבנן
13 Where do we find the respective views of R'Ishmael and R'Akiba? - It was taught: The verse: And whosoever toucheth in the open field.
יד מאי טעמא
14 [a dead body],<span class="x" onmousemove="('comment',' Num. XIX, 16.');"><sup>9</sup></span>
טו אמר רב הושעיא
15 excludes the dead foetus whilst yet in the womb of its mother:<span class="x" onmousemove="('comment',' The expression in the open field suggests that the uncleanness is exposed and not concealed or shut up as in the case of the foetus. kkud epus');"><sup>10</sup></span>
טז גזירה שמא יוציא ולד ראשו חוץ לפרוזדור
16 so R'Ishmael.
יז אי הכי אשה נמי
17 R'Akiba says: It includes the stone that covers the grave and the stones that support it.<span class="x" onmousemove="('comment',' That these too render a person unclean for these are usually to be seen 'in the open field'. The Heb. terms are and . According to Rashi, the former means the upper board and the latter the side boards of the coffin. The translation in the text follows the interpretation of these sg terms suggested by Tosaf. V. Keth. ');"><sup>11</sup></span>
יח אשה מרגשת בעצמה
18 And R'Ishmael? - The [uncleanness of the] covering stone and supporting stones is established by tradition.<span class="x" onmousemove="('comment',' The verse (Num. XIX, 15) therefore, according to him, serves to exclude the foetus, since there is a tradition that accounts for the uncleanness of the covering stone and supporting stones.');"><sup>12</sup></span>
יט ותימא לה לחיה
19 And R'Akiba? - He maintains that the [dead] foetus whilst yet in the womb of its mother is unclean.<span class="x" onmousemove="('comment',' And as R. Akiba does not regard the uncleanness of the covering stone and supporting stones as established by tradition he derives it expressly from the above verse.');"><sup>13</sup></span>
כ טרידא
20 Whence does he [R'Akiba] derive this<span class="x" onmousemove="('comment',' Sc. that the dead foetus whilst yet in the womb of its mother is unclean. apb');"><sup>14</sup></span>
כא מאי ר' ישמעאל ומאי ר"ע
21 from the Torah? - R'Oshaia answered: It is written: Whosoever toucheth a dead body in a human body.<span class="x" onmousemove="('comment',' Num. XIX, 13. A literal translation of the verse. The Heb. , usually translated 'soul' or 'life' often means 'body'.');"><sup>15</sup></span>
כב דתניא
22 Now what can a dead body in a human body refer to?
כג (במדבר יט, טז) וכל אשר יגע על פני השדה להוציא עובר במעי אשה דברי ר' ישמעאל
23 You must say it refers to a [dead] foetus in the womb of its mother.
כד ר"ע אומר
24 And R'Ishmael?<span class="x" onmousemove="('comment',' Does not the interpretation of this latter verse contradict his view? apb');"><sup>16</sup></span>
כה לרבות גולל ודופק
25 - He requires this verse to establish the law that a quarter log of blood that issued from a dead body conveys uncleanness.
כו ור' ישמעאל גולל ודופק הלכתא גמירי לה
26 For it is written: Whosoever toucheth a dead body [or] the life element of man.<span class="x" onmousemove="('comment',' Num. XIX, 13. Such is the translation of the verse according to R. Ishmael. here means the blood which is the life element in man; cf. Lev. XVII, 14, Deut. XII, 23.');"><sup>17</sup></span>
כז ור"ע עובר במעי אשה טמא מדאורייתא מנא ליה
27 Now what is the life element of a man that renders unclean?
כח אמר ר' אושעיא אמר קרא
28 You must say, it is a quarter log of blood.<span class="x" onmousemove="('comment',' The loss of this quantity of blood is regarded as the loss of vital blood, for this quantity is the minimum necessary for maintaining life in a human being. Log is a liquid measure equal to the capacity of six eggs.');"><sup>18</sup></span>
כט (במדבר יט, יג) הנוגע במת בנפש איזהו מת שבנפש של אדם
29 R'Akiba, on the other hand, adheres to his view that a quarter log of blood that issued from two corpses will render unclean [men and vessels that are] in the tent.<span class="x" onmousemove="('comment',' Consequently no verse is required to indicate that a quarter log of blood from one corpse renders unclean. ,uapb ,n');"><sup>19</sup></span>
ל הוי אומר זה עובר שבמעי אשה
30 For it was taught: R'Akiba says: Whence do I know that a quarter log of blood that issued from two corpses renders unclean [men and vessels that are] in the tent?
לא ור' ישמעאל האי מיבעי ליה לרביעית דם הבאה מן המת שמטמאה שנאמר
31 From the verse: He shall not go in to any dead bodies,<span class="x" onmousemove="('comment',' Lev. XXI, II. The plural 'bodies', indicates at least two, whereas 'dead', being in the singular, indicates a single quantity of blood equal to the quantity necessary for maintaining life, i.e., a quarter log.');"><sup>20</sup></span>
לב הנוגע במת בנפש האדם איזהו נפש של אדם שמטמא
32 which suggests one quantity [of blood] from two corpses.
לג הוי אומר זו רביעית דם
33 <big><b>MISHNAH: </b></big>IF AN ANIMAL WAS IN DIFFICULT LABOUR AND THE FOETUS PUT FORTH ITS FORE-LIMB AND A PERSON IMMEDIATELY CUT IF OFF AND THEN SLAUGHTERED THE DAM, THE FLESH [OF THE FOETUS]<span class="x" onmousemove="('comment',' It will not be rendered unclean from contact with the protruded limb because it is in the womb and is part of a living animal and it is established law that a living animal cannot contract uncleanness. V. supra ');"><sup>21</sup></span>
לד ור"ע לטעמיה דאמר
34 IS CLEAN.
לה אף רביעית דם הבא משני מתים מטמא באהל
35 IF HE SLAUGHTERED THE DAM FIRST AND THEN CUT IF OFF, THE FLESH<span class="x" onmousemove="('comment',' Of the foetus as well as the animal itself. V. supra ');"><sup>22</sup></span>
לו דתניא ר"ע אומר
36 IS UNCLEAN LIKE THAT WHICH HAD TOUCHED NEBELAH: SO R'MEIR'BUT THE SAGES SAY, IT IS UNCLEAN<span class="x" onmousemove="('comment',' Rabbinically and only in respect of consecrated animals.');"><sup>23</sup></span>
לז מנין לרביעית דם הבאה משני מתים שמטמאה באהל
37 LIKE THAT WHICH HAD TOUCHED A SLAUGHTERED TREFAH [ANIMAL];<span class="x" onmousemove="('comment',' V. GEMARA:');"><sup>24</sup></span>
לח שנא'
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לט (ויקרא כא, יא) ועל כל נפשות מת לא יבא שתי נפשות ושיעור אחד:
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מ <big><strong>מתני׳</strong></big> בהמה המקשה לילד והוציא עובר את ידו וחתכה ואח"כ שחט את אמו הבשר טהור
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מא שחט את אמו ואח"כ חתכה הבשר מגע נבלה דברי ר"מ וחכמים אומרים
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מב מגע טרפה שחוטה
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