1)

TUM'AH DUE TO A SHILYA (cont.) (Yerushalmi Perek 3 Halachah 4 Daf 11b)

øáé æòéøà áùí ãøáðï äï ãàú àîøú úåìéï ùéìééà áååìã ùàéï äàùä îúòáøú åçåæøú åîúòáøú

(a)

(R. Ze'ira citing Rabanan): This that you say that we attribute a Shilya to a child (and we are not concerned lest the Shilya was from another fetus), it is because a [pregnant] woman does not become pregnant again (with a second fetus).

åéúìå àåúä áðôìéí ùàéï äàùä îôìú åçåæøú åîôìú

(b)

Question: We should attribute a Shilya to Nefalim [for this reason, that] a woman does not become pregnant again!

àðé àåîø òéáøä úàåîéí åðéîå÷ä ùéìééúå ùì ùôéø îùôéøä ùì ùìééúä.

(c)

Answer: [We do not, for a Shilya does not separate from the fetus until it is finished. Rather,] I say that she became pregnant with twins, and the Shilya of the Shefir (the Nefel) was dissolved, and the Shefir of this Shilya [was dissolved].

øáé æòéøà øá éäåãä áùí øá úåìéï ùéìééà áååìã òã ùìùä éîéí åàéï äååìã îùúäà ìàçø çáéøå (ùìùä éîéí) [ö"ì ëìåí - ðåòí éøåùìîé]

(d)

(R. Ze'ira citing Rav Yehudah citing Rav): We attribute a Shilya to a child until three days. A child does not delay [coming out] at all after its colleague (twin).

àîø øáé æòéøà îàï ãîø äãà àîø äãà åàéðåï ôìéâéï äãà òì äãà

(e)

(R. Ze'ira): The one who said this, he said [also] this. They do not argue!

1.

Note: There is an implied question. The first teaching implies that if they came out more than three days apart, we are concerned lest there was another child, and there was a delay of more than three days between them, unlike the latter teaching!

àîø øáé áà àå÷îä øá éäåãä áùí øá äï ãàú àîø úåìéï ùéìééà áååìã òã ùìùä éîéí ëùéöà (äååìã) [ö"ì äðôì - ðåòí éøåùìîé] úçéìä åäï ãàú àîø àéï äååìã îùúäà ìàçø çáéøå (ùìùä éîéí ëùéöà äñðãì) [ö"ì ëìåí ëùéöà äåìã - ðåòí éøåùìîé] úçéìä.

(f)

Answer (R. Ba): Rav Yehudah, citing Rav, established this that we say 'we attribute a Shilya to a child until three days' is when the Nefel came out first. This that we say 'a child does not delay at all after its colleague' is when the [viable] child came out first.

àîø øáé îðà åéàåú àéìéï ìäèééä ðô÷éï ÷ãîàé

(g)

Support #1 (R. Mana): This is proper! Those that nature expels them (Nefalim), they leave first. (We explained this like NO'AM YERUSHALMI.)

àîø øáé éåñé áé øáé áåï ðôúç ìâãåì ðôúç ì÷èï ðôúç ì÷èï ìà ðôúç ìâãåì

(h)

Support: #2 (R. Yosi bei R. Bun): [If an opening was] opened for what is big (a viable child), it is opened for what is small. If it is opened for what is small, it is not opened for what is big. (If the womb opened for a viable child to leave, also the Nefel would leave. If it opened for the Nefel to leave, the viable child would not leave.)

àîø øáé éåçðï ãøáé ùîòåï äéà ãøáé ùîòåï àåîø ðéîå÷ äååìã òã ùìà éöà.

(i)

(R. Yochanan): [Concern that the Shilya was from another fetus] is like R. Shimon, for R. Shimon says, the child dissolved before it left. (Chachamim argue with him only about Tum'as Mes.)

àîø øáé éåçðï îåãä øáé ùîòåï ùäåà îåöéà àú àîå éîé ìéãä

(j)

(R. Yochanan): R. Shimon agrees that a Shilya is Metamei his mother Yemei Leidah.

îòúä éäà äáéú èîà

(k)

Question: If so (it is considered a child), the house should be Tamei! (The Yerushalmi holds that there is Tum'as Leidah if and only if there is Tum'as Mes, unlike the Bavli.)

àîø øáé áåï áø çééä úéôúø ùéöà (ëì ùäåà) [ö"ì ëùäåà - äâ"ø îàéø ùîçä] ðéîå÷

(l)

Answer (R. Bun bar Chiyah): The case is, it left when it was dissolved.

àîø ìäï ø' ùîòåï ìçëîéí àéï àúí îåãéï ìé áîåöéà àú äñôì îáéú äôðéîé ìçéöåï ùäåà èäåø

(m)

R. Shimon (to Chachamim): Do you not agree to me that if one takes out the Kli (in which the child is) from the inner house to the outer house, [the outer house] is Tamei?

àîøå ìå îôðé ùäåà ëèøåó

1.

Chachamim: It is because it mixes (and it dissolves).

àîø ìäï àó æä ëèøåó äåà.

2.

R. Shimon: Also this (in the inner house) is as if it mixed.

ëìéí ùäéå ùí áùòú éöéàä îä äï

(n)

Question: Kelim that were there at the time [that the fetus left], what is the law?

[ãó éá òîåã à] ðéùîòéðä îï äãà ãúðéðï úîï øáé ìéòæø áï éò÷á àåîø áäîä âñä ùùôòä çøøú ãí äøé æä úé÷áø åðôèøä îï äáëåøä

(o)

Answer: We learn from the following Mishnah. R. Eliezer ben Yakov says, if a big animal expelled a cake of blood, it is buried, and it is exempt from Bechorah;

åúðé òìä àéðä îèîà áîùà

1.

(Beraisa): It is not Metamei through Masa (moving it).

[ö"ì åàîàé úé÷áø - äâ"ø îàéø ùîçä]

2.

Question: Why is it buried?

[ö"ì ëãé ìôøñîä ùùäéà ôèåøä îï äáëåøä - äâ"ø îàéø ùîçä]

3.

Answer: It is to publicize that [the mother] is exempt from Bechorah. (It is not due to Kedushas Bechor, for we say that it dissolved. We explained this like R. MEIR SIMCHAH.)

àîø øáé éåçðï øáé ùîòåï åøáé ìéòæø áï éò÷á ùðéäï àîøéï ãáø àçã

(p)

(R. Yochanan): R. Shimon and R. Eliezer ben Yakov, both of them say the same matter.

äãà àîøä ëìéí ùäéå ùí áùòú éöéàä èäåøéï:

(q)

Inference: Kelim that were there at the time it left are Tehorim.