ME'ILAH 8 (25 Elul) ג€“ Dedicated in memory of Yechiel Avraham Avigdor ben Eliyahu Glaser z'l, by his brother Yisrael and family. May Avigdor's children merit to grow in Torah and Yiras Shamayim, and become sources of pride and Nachas to their father in Gan Eden.

1)

ISUREI HANA'AH USED IN MAKING GARMENTS (Yerushalmi Orlah Perek 3 Halachah 2 Daf 18a)

מתני' הצובע מלא הסיט בקליפי ערלה וארגו בבגד ואין ידוע אי זה הוא רבי מאיר אומר ידלק הבגד

(a)

(Mishnah): If one dyed [thread] a full Sit (as far as one can separate his thumb from his index finger) from peels of Orlah and wove it into a garment, and it is not known which, R. Meir says, the garment must be burned;

וחכמים אומרים יעלה באחד ומאתים.

(b)

Chachamim say, it is Batel in 201.

האורג מלא הסיט מצמר הבכור בבגד ידלק הבגד. משיער הנזיר ומפטר חמור בשק ידלק השק.

(c)

If one wove a full Sit of wool of a Bechor into a garment, the garment must be burned; [if he wove] from hair of a Nazir or a Peter Chamor into Sak (sackcloth), the Sak must be burned.

ובמוקדשים מקדשין בכל שהן:

(d)

[If the wool or hair is] from Kodshim, any amount [forbids, even less than a Sit. Regarding a Bechor, only a Sit forbids, i.e. if it has a Mum (ROSH).]

גמ' מאן תנא סיט רבי מאיר ברם כרבנין הוא סיט הוא פחות מסיט.

(e)

(Gemara): Who taught a Sit? It is R. Meir. However, according to Chachamim, a Sit is the same as less than a Sit (in any case it is Batel in 201).

רבי יוסי בי רבי בון אמר לה בשם רבי יוחנן רבי יסא בשם ר' יוחנן צמר בכור שטרפו בטל ברוב.

(f)

(R. Yosi bei R. Bun citing R. Yochanan, and R. Yosah citing R. Yochanan): Wool of a Bechor that was mixed [with Heter wool] is Batel in a majority.

(איתיבי') [צ"ל אייתי - פני משה] רבי חייא ציפוראה קומי רבי אימי ליטרא בשמונה ולא (הודו אילולי) [צ"ל הורי ליה - פני משה] דאמר רבי יסא ולא מתניתא היא.

(g)

R. Chiyah Tziporiya brought in front of R. Imi a Litra [of wool of a Bechor, mixed] in eight, and he did not rule for him [to permit,] for R. Yosa said 'does not a Mishnah teach this [that it is not Batel]?'

האורג מלא הסיט מצמר הבכור בבגד ידלק הבגד.

1.

(Mishnah): If one wove a full Sit of wool of a Bechor into a garment, the garment must be burned!'

אמר ליה אילו איתתבת [דף יח עמוד ב] תמן אית הוות יאות.

2.

(R. Imi): Had [R. Yosa asked this to R. Yochanan], perhaps he would have [agreed that] it is a proper [question, and retracted]! (HA'GAON RAV C. KANIEVSKY, SHLITA.)

תמן תנינן אלו הן הנשרפין ותנינן אלו הן הנקברין. הכא את אמר ישרפו והכא את אמר יקברו.

(h)

Question: A Mishnah teaches 'these are burned...', and a Mishnah teaches 'these are buried (...hair of a Nazir and a Peter Chamor).' Here (our Mishnah) you say that they are burned, and there you say that they are buried!

אמר רבי יוחנן כאן בשק כאן בשיער.

(i)

Answer #1 (R. Yochanan): Here [we discuss] Sak (made from the hair), and here (there we discuss) hair.

מה בין שק מה בין שיער.

1.

Question: What is the difference between Sak and hair?

אמר רבי חנניה בריה דרבי הלל שק מצוי לחטט אחריו שיער אין מצוי לחטט אחריו.

2.

Answer (R. Chananyah brei d'R. Hillel): Sak, it is common to excavate (dig and retrieve) it (perhaps someone will benefit from it, therefore we burn it). Hair, it is not common to excavate it. (TOSFOS Bechoros Sof 32b - we are not concerned for hair, because it rots quickly.)

רבי שמעון בן לקיש אמר כאן במקדש כאן בגבולין.

(j)

Answer #2 (Reish Lakish): Here [we discuss hair of a Nazir who shaved] in the Mikdash (it is burned), and here (there), outside the Mikdash (it is buried).

רבי יוסי בי רבי חנינא אומר כאן בנזיר טהור כאן בנזיר טמא.

(k)

Answer #3 (R. Yosi bei R. Chanina): Here [we discuss hair of] a Nazir Tahor, and here (there), a Nazir Tamei.

והתנינן פטר חמור אית לך מימר כאן במקדש כאן בגבולין כאן בנזיר טהור כאן בנזיר טמא.

(l)

Objection (to Answer #2 and Answer #3): Our Mishnah teaches [also] hair of a Peter Chamor. Can you say 'here is in the Mikdash, and here is outside the Mikdash', or 'here a Nazir Tahor, and here, a Nazir Tamei'?!

אלא כאן בשק כאן בשיער.

(m)

Conclusion: (We must say like Answer #1.) Here [we discuss] Sak, and here, hair.

אמר רבי יוסי בי רבי בון הן דתימר ישרף שערו הן דתימר יקבר גופו:

(n)

Defense (of Answer #2 and Answer #3 - R. Yosi bei R. Bun): [Reish Lakish and R. Yosi bei R. Chanina did not need to answer regarding Peter Chamor, for] burning applies to the hair, and burial applies to its body. (That Mishnah does not mean hair of a Nazir and of a Peter Chamor, rather, hair of a Nazir and [the body of] a Peter Chamor - R. SHLOMO SIRILIYO.)

ובמוקדשין מקדשין כל שהן.

(o)

[If the wool or hair is] from Kodshim, they forbid any amount.

רבי יוסי בשם רבי יוחנן הדא דתימר בקדשים שיש להן מתירין אבל בקדשים שאין להן מתירין צריכין סיט.

(p)

(R. Yosi citing R. Yochanan): You say so about Kodshim that Yesh Lo Matirin (they can become permitted, e.g. the wool was detached in its lifetime, so it can be redeemed), but Kodshim that Ein Lo Matirin, a Sit is needed [to forbid].

התיב רבי יוסי והא מתני' פליגא האורג מלא הסיט מצמר הבכור בבגד ידלק הבגד

(q)

Question (R. Yosi - Mishnah): If one wove a full Sit of wool of a Bechor into a garment, the garment must be burned;

ובכור לאו כקדשי' שיש להן מתירין הוא.

1.

Is Bechor not like Kodshim she'Yesh Lo Matirin (hair that was detached in its lifetime is permitted after Shechitah)?!

אית דתני לה בשם רבי מאיר ואית דלא תני לה בשם רבי מאיר.

(r)

Some teach [the Seifa, a full Sit of wool of a Bechor] in the name of R. Meir, and some do not teach it in the name of R. Meir.

1.

Note: In Mishnah 5, Chachamim taught that six matters are Mekadesh (forbid any amount), and R. Meir said (Halachah 4) that there are 10. He adds a garment dyed with peels of Orlah, bundles of clover (Mishnayos 1,4, and in our Mishnah), a full Sit of wool of a Bechor, and hair of a Nazir or of a Peter Chamor.

מאן דתני לה בשם רבי מאיר אית ליה עשרה דברים מקדשין. מאן דלא תני לה בשם רבי מאיר מנן אית ליה עשרה דברים מקדשין.

(s)

Question: [Granted,] the one who teaches it in the name of R. Meir, he holds that 10 things are Mekadesh. The one who does not teach it in the name of R. Meir - from where does he have 10 things that are Mekadesh? (The Seifa is not among the six things that Chachamim agree to, because it is due to Davar she'Yesh Lo Matirin (R. SHLOMO SIRILIYO), or because they taught only Isurim of Orlah and Kil'ai ha'Kerem (OHR YAKOV). For the same reason, R. Meir should not count it!

1.

Note: The Seifa teaches also Kodshim. Why is this not a seventh matter for Chachamim, or an 11th for R. Meir? Seemingly, all must agree that we do not count Davar she'Yesh Lo Matirin, or what Orlah and Kil'ai ha'Kerem do not apply to! Perhaps Bechor and Kodshim are counted like one, just like hair of a Nazir or of a Peter Chamor count like one. In any case, the question is not so difficult. R. Yochanan and Reish Lakish argued; one said that R. Meir holds that 10 matters are Mekadesh, and one says everything counted. Perhaps the one who does not teach the Seifa in R. Meir's name, he holds that R. Meir says that everything is Mekadesh! (PF)

רבי מאיר כר' עקיבה דרבי עקיבה אמר אף ככרות של בעל הבית:

(t)

Answer: R. Meir holds like R. Akiva, for R. Akiva says, even loaves of a Ba'al ha'Bayis [are Mekadesh].

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