Daf hayomi BEKHOROT page 25

previous. So if someone has to slaughter a firstborn, perform the shechita, they can remove, they must remove a little bit of hair to do it properly, but no more. Do not benefit by making a vest or a scarf with it. Likewise, if they need to see if there is a defect, an examination is needed, one is allowed to pull out the hairs.

The hairs, the wool, I don't know what it's called, the wool. Gemara. Compared to Yom Tov? On Yom Tov, we are generally allowed to perform shechita, there is no meat.

There you go, is it allowed here too? Is it like pulling it out on Yom Tov, where it's forbidden? Or is the fact that it is necessary for the shechita why we are allowed? He said, go ask the question to Rav Hananel.

First go see if we are allowed to use the wool from a firstborn, and then I will answer you for Yom Tov. They all went to see Rav Hananel. He said the rabbi is right throughout the year for everyone. So what about on Yom Tov, sir?!He did it .

I am turning to page 25! The Gemara tells you, huh? Wringing out. >> We are not allowed on Yom Tov to put, if we have a leak in a wine barrel or a pit , you cannot take a piece of cloth and press it very tightly into the hole because that is called wringing.

Ah, I don't want to wring it out, I just want to plug it. Well, you see that on Yom Tov, even if you only want to perform shechita, but along the way you pull out wool, you see that it is forbidden. The Torah tells you no, it's not the same. But no, over there it is certain that he is in the process of wringing.

Except that in our case it is not certain, he could perform the shechita without removing any hair. If hairs come off along the way, that is not what I intended to do. Whereas there, when I insert a piece of fabric, it is certain that I will be wringing it out. >> No, I want to plug it.

>> So we see that there are those who allow it to be done. The fact that it is not done by hand and here we are talking about doing it with a knife, well, that is different. In the other case, he was doing it by hand. Here it is no longer by hand, it is with an intermediary, so it is not the same sin.

The Torah is going to tell you: wait, wait, wait. If we're talking about Shabbat-like laws There are many ways to pluck something, whether it's wool, plants, leather, or plucking feathers, I don't know what it's called. All of that, these are derivatives or " toldot" or "me'orot" or even with. The [Gemara] doesn't agree yet because that rabbi there, regarding the Red Heifer, we know that if there are two hairs that are black.

>> It's no longer. >> It's no longer kosher? Now, are we allowed to pluck the black hairs of a cow? >> No, normally.

>> No, normally not. But if the hair is red but starts to turn black at the tip. Can we cut it or not in that case? Look at the details, huh.

So the [Gemara] says like this. You are allowed to. The [Gemara] says, well, there's no issue of "gizeh"(shearing) here. The [Gemara] says it has nothing to do with it, the cow doesn't have wool, we aren't talking about the same subject, right?

Well. It doesn't matter if it doesn't have wool, there are surely cows or American bulls or I don't know what, bisons that have. that have wool, so you could give a rule that only applies to the Red Heifer. Well, its body isn't sanctified, it belongs to the Temple.

So it's something special for the cow. The [Gemara] says to you: oh? Even if it belongs to the Temple, we aren't allowed to make any touch-ups. The [Gemara] says no, but it's something very expensive and, well, the cow will find another Red Heifer, so if it's really the only one, it's not even called a defect because the root of the hair is still red.

Only the tip is black , there are only two hairs and no more, or anyway. The [Gemara] says maybe there's a workaround, maybe we can exchange the cow. We'll buy it back from the Temple, then we'll cut the two hairs, and then we'll re-sanctify it to the Temple. Is it a good idea, or?

The [Gemara] says no, it's too expensive. If you want to exchange it, it could cost millions. So don't take the risk. Well, make it symbolic, you'll exchange it for a coin, 10 shekels, and then you buy it back.

We aren't allowed to do that. He said in case you did it, it can work. And there you go, that subject remains under debate. Alright, let's get back to our topic.

If you need to perform the check, you can't use the knife; you won't do well, you'll damage it. You have to do it by hand, move the hairs, the wool a bit, and do the check. You have the right to do it with a knife , but it's not the same knife as for the slaughter, right? Yeah, another one, it's called.

If now there is a defect and you have to look for the defect, you have to have a vet, you have the right to remove the hair to see what's happening. Even if it got into thorns and got tangled in the wool, you have the right to remove all that to free it. >> So we have the right to do it. Not just in case it was done, there's no sin, there's no problem doing that to uncover it.

The defect, the defect. Yeah. Come on, last Mishnah for today, last line of the page. It's fine if we have a firstborn that had a defect.

For now, I removed the wool, I put it by the window. And then I performed the slaughter. In principle, you can't consume it until you've performed the slaughter. Here, I did it in reverse.

First, I set the wool aside. And after two hours, I performed the slaughter. I'm turning the page. Two opinions.

They say no, you had to remove the wool after the slaughter. You did it before. Forbidden to consume it. But if it died, I set the wool aside.

Don't you have a tablecloth? We need to buy a stock. >> We were lucky yesterday. Summoned at 2:00, I was seen at 6:00.

>> Well, they'll be good, that's what's most important. God willing. >> It's horrible, I didn't know it was an Arab city. >> Wait, don't you have another table over there for >> I asked your father-in-law, he told me to ask.

He told me he has some, there's a full crate, he told me. >> Because here without a tablecloth, it's worn out, the table is worn out here. And after So wait, there, we're finishing. And wool is permitted, and if it wasn't sheared, the wool is forbidden.

If the wool got mixed up, ah, there it is, we had the second one, I even hid it here. But I need that. Afterwards, you have to give it back to me so we can set up 2 tables. There are a lot of us in the morning.

Bravo. Yasher Koach. Bravo to the Gemara. Line 6.

Why are we not allowed to consume the wool of one that has been...? After the slaughter, there is no problem consuming it. Did he lose his...? No.

>> Or his title of... >> His title. But if it died without slaughter, what do we do with the...? We had, we had removed the wool beforehand.

It all depends on whether there was an expert, a veterinarian, who came to analyze the little lamb, the little one ? If the veterinarian says, "Listen, it has a defect, this one won't last; it only has a few days left." So what does the...do? There are two options. Either he slaughters it and benefits from the meat, or he keeps it alive a bit longer and gains the wool?

It's one of the two; I don't know the calculation they used back then. It must depend on whether he has enough to eat or enough to cover himself if it's cold If now this defect, this little lamb, got mixed into all the tables, can we make...? Given that there is a risk it is one with a defect, we cannot make donations to the Temple. So there are two opinions.

Rav Sheshet says, "Forbidden until we find it." Rabbi Yossi says, "We must search; we will find it." A Vinalba, Ma Yevouka, what does that mean? We bring a veterinarian and he tells me, "Ben le Momo, Balish Kélé, Miklat Ana Kama, Amar Lav." The problem is that we don't know where the defect is. We couldn't analyze it, it's gone; what are you going to do? Regarding the doubt , whether it's permitted or not, there are two opinions.

Amar Nahman Bar Aba, Bar Aba Bar Boua, Akha Béguiza, Békor Ban Moum Askilan. Chéni Tarvou Béguizé Kholine. Oumata Na Kama Rabbi Yehouda Idamar Bénishkhatou Asséré Rabanan. Rabbi Yossi Itamé Damar Bénishkhatou Charou Rabanan.

And even if , before that little lamb ran away, the little one, we are talking about a first-born lamb with a defect. I benefited, I took the wool. I set it aside; meanwhile, the employees put the wool from all the other sheep in too, they mixed it, and the other sheep ran away. Now I know that we are not allowed to profit from it.

>> of this wool. >> of that wool which is consecrated to the Cohen. What do I do with the? So, I can wait for all the sheep to be slaughtered via Shechita, and in that case, there is no problem.

Let's say the Shechita wasn't done, there are two opinions. Rabbi Yossi Itamé Damar Bénishkhatou Charou Rabanan Mekatani Yevouka. Ouma Yevouka Il Amou Kavoua Imoum Avéro. Pagad Lo Itiram Moukhé.

Now , if it's a major defect, bring an expert, we will find it. The problem is if we can't find the expert and the defect, what do we do? Amar Rabba Lo Yevouka Itiram Moukhé. I In Vé Ilo Lo.

Well, bring the expert, if you found it, yes, if you didn't find it, no. Kissa Li Ravine Amré Léshmata. When Ravine made the Yerida, he lived in Babylonia, he went down and sorry, he made Aliyah from Babel to Israel. Amra Léshmata Tékamé de Rabbi Yirmiya.

He shared this whole topic before the Rabbi in Israel. Amar Bablaé Tipchaé. This is a famous phrase, he said, "The Babylonians are not intelligent." Tipchaé, how does that translate in French, uh >> Stupid. >> Stupid in English, right, but in French how do we say it is Stupid.

Well, they aren't wise. Michoum Déyat Vébé Aradé Rachouka. Sometimes their logic isn't clear. What, they don't know what Rabbi Haya and Rabbi Yohanan said, those are rabbis who were in Israel.

If he checked, analyzed all that, and didn't find it, that's where the debate is. But if he didn't analyze his problem because this whole subject we had already studied in Nida. We will study it soon on page 61. There is a big debate there where we will see if we have a piece of placenta or a dead body, a very small one, okay, that fell under the stones.

There was an earthquake. Okay, what do we do? Now, do we search to find it, and in the meantime, there are two other earthquakes that happened nearby where there is nothing. So it turns out you have three >> tremors >> piles of stones, let's say it like that , okay, and in one >> there is >> there is certainly impurity there.

And in the other two, there is certainly none. And you don't know >> which >> which one it is. Watch how the camera will connect the subjects. So there, Rabbi Meir says we are certain there is impurity.

As long as it hasn't been found >> the three of them >> the three are impure, you can't do anything. Rabbi Meir says no, you must search as far as you can. Agreed, you go in where you can. And if you found nothing there, everything is pure.

So in those three, is it the same for us You brought an expert to the stalls and he checked the blemish, the blemishes, he no longer found the firstborn with the blemish; in that case, what do they say? Everything is permitted. We have the same debate regarding a field that had a grave in it. They made a grave in a field and now they no longer know where the grave is, where they buried it.

So Rabbi Shimon says anyone who enters the field is impure? Now if we found the grave, well all those who didn't walk there are pure and are on the way to...I didn't see. Rabbi Shimon says but no, it's possible it's another grave we just happened to find. So it's not certain that all those who entered before are not impure.

You must analyze the entire field. Rabbi Nathan says it's not the same; over there, a raven could have touched it, or a mouse could have touched the corpse. But for us, if it has a blemish, where could it go? It is certain that it is there in the stalls.

We will see the rest tomorrow. And the other says but no, perhaps it had a blemish and it healed by the time the expert arrived. Look a little at how many details there can be in each subject. Amen and amen.