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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bechoros 22


(a) What does the Mishnah in Ohalos mean when, in connection with a Nefel (a stillborn baby), it discusses ‘Pesichas ha’Kever’?

(b) But that is only if the head of the Nefel is round like a Pikah. How does Rav Huna define a ‘Pikah’?

(c) Chiya bar Rav asked Rav Huna whether he was referring to that of the warp (the Shesi) or of the woof (the Eirev).
What is the difference between them?

(d) In reply, Rav Huna cited a Beraisa, where Rebbi Meir says ‘Pikah shel Shesi’.
What does Rebbi Yehudah hold?

(a) In the same Beraisa, Rebbi Eliezer b’Rebbi Tzadok states ‘mi’she’Yir’u Tefifiyos’.
In which point does he argue with the Tana Kama?

(b) What exactly does he mean? What does Rav Yehudah Amar Shmuel ... quoting the B’nei Eretz Yisrael say? What has this to do with a mule?

(c) What did Rav Huna hear concerning two ‘Pikos’, one of the Shesi and one of the Eirev?

(d) To complicate matters, what did Rav Dimi quoting Rebbi Yochanan say, when he arrived from Eretz Yisrael? Which third Pikah did he mention?

(a) When Ravin arrived from Eretz Yisrael, he solved the problem, quoting Rebbi Yochanan. He interpreted the Pikah shel Shesi with regard to the Din of Pesichas ha’Kever (like Rebbi Meir, as we discussed earlier), and the Pikah shel Eirev with regard to the head of a stillborn animal.
What are the ramifications of this ruling?

(b) What would the Din otherwise be? What does the Mishnah in Chulin say about a shepherd who placed his hand inside the womb of an animal, touching the dead fetus that is inside?

(c) And what is the significance of the Pikah Gedolah shel Saka’in?

(d) What was the clod of earth from the Beis ha’Peras or from Nochri lands used for?

(a) What does Resh Lakish Amar Rebbi Yehudah Nesi’ah say about someone who purchases brine from an Am-ha’Aretz? What can he do to render it Tahor?

(b) Why will Hashakah solve the problem, assuming that the majority of it is ...

  1. ... water?
  2. ... fish-juice?
(c) Why, in the latter case, are we not concerned about the bit of water that is mixed in the fish-juice?
Answers to questions



(a) Rebbi Yirmiyah confined this latter ruling to using the brine for dipping one’s bread into. Why can someone who wishes to add the brine into a cooked dish not rely on it?

(b) When Rav Dimi told this to Abaye, on what grounds did the latter object?

(c) Rav Dimi cited a Mishnah in Terumos.
In a case where a Sa’ah of Terumah Temei’ah falls into a hundred Sa’ah of Tahor Chulin which has not been Muchshar, Rebbi Eliezer requires the removal of one Sa’ah which must be allowed to rot.
Why is that?

(a) According to the Chachamim, it is not necessary to remove anything.
Why not?

(b) Nevertheless, they restrict the owner to one of four options. He can either 1. eat the mixture without adding any liquid 2. roast it in the form of Kelayos (roasted kernels) 3. knead it with fruit-juice.
What is his fourth option?

(c) According to Rebbi Eliezer, what may one do with the remaining hundred Sa’ah?

(a) What problem do we have both with the remaining hundred Sa’ah, according to Rebbi Eliezer, and with the entire hundred and one Sa’ah, according to the Rabbanan?

(b) How does Ula solve it? Why did the Chachamim decree?

(c) What is Rav Dimi trying to prove from here?

(d) How does Abaye refute Rav Dimi’s proof? What distinction does he draw between this case and that of ‘ha’Loke’ach Tzir me’Am ha’Aretz’?

Answers to questions

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