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Psychology of the Daf Yomi

The Daf Yomi through a Psychological Lens.

Blemish in the Future Tense: Physical Defects as Spiritual Messages Bechoros 43

Our Gemara on this daf discusses various physical defects that disqualify a kohen from serving in the Temple.The verse in the Torah that discusses this disqualification states (Vayikra 21:17):“Speak to Aaron and say: No man among your offspring throughout the ages who shall have a defect (asher yihye) shall be qualified to offer the food of his God.”Kli Yakkar notes that the language asher yihye is in future tense “shall have.” He …

Ben Bias: When a Sage Cannot Rule on His Own Firstborn Bechoros 38

Our Gemara on Amud Beis relates a story about a great Torah scholar who would not allow himself to rule on a blemish of his own firstborn animal. This follows the halachic ruling that when it comes to certain things, the rabbis added an extra degree of caution and concern that the financial stakes would bias the ruling. The Mishna (Negaim 2:5) states that the rabbi did not allow a rabbi to rule over personal matters in three areas: Firstborn blem …

Consumed by Guilt: Retroactive Refunds for Forbidden Meat Bechoros 37

Our Gemara on Amud Aleph discusses a situation where someone sold a forbidden food and the buyer consumed it. Is the buyer to be refunded because he was sold a product he never would have wanted, or since he consumed it, in the end he received the benefit?“In the case of one who slaughters a firstborn animal and sells its meat, and it was discovered that he did not initially show it to one of the Sages, the halakha is that it was actually prohi …

Greetings from the Other World: Respect and Prophetic Concentration Bechoros 36

Our Gemara on Amud Beis discusses a scenario whereby a person demonstrated respect for a sage, and even though we might have had other reason to mistrust him, the Gemara rhetorically declares: “If this Israelite does not neglect the respect due a Sage, would he commit a transgression and steal the possession of the priest?”The idea that showing respect for a sage indicates higher moral character is used creatively to answer a difficult questi …

Kick the Habit: Residual Resentment and Self-Defense Blemishes Bechoros 35

The Gemara on Amud Aleph discusses a scenario where an animal is chasing after a person, and in self-defense, the person injures the animal. Ordinarily, if one puts a blemish in a firstborn, the rabbis do not allow that blemish to free the animal from its sanctified status so as not to reward deliberate efforts to circumvent the rules. Yet if the animal is attacking him, then the blemish inflicted on the animal in self-defense is not a deliberate …

Spread Thin, Pure Win: Full-Body Tzoraas and Diluted Evil Bechoros 34

Our Gemara on Amud Beis discusses the paradoxical phenomenon of a tzoraas affliction that becomes purified if “it spreads completely.” (Vayikra 13:12.) What underlies this ironic ruling that a full spread of the tzoraas leads to purification?Ha’amek Davar (ibid) takes the position that the affliction is still a kind of warning; a firm telegram from God to repent. If someone gets the message, all fine and good. However, the spread of the …

Getting into Reality at the Ground Floor Bechoros 33

Our Gemara on Amud Beis discusses various halachic scenarios where a prohibited action is a repetition of an identical prohibited action. In modern vernacular, if you park your car on the wrong side of the street, and you get a ticket, can you get a ticket two hours later or are you penalized only once?In our Gemara, the discussion is stimulated by the question of if one causes a blemish in an already blemished firstborn animal, is there a second …

Supernatural, Natural and the Middle Ground Bechoros 32

Our Gemara on Amud Aleph discusses the Halachos of Chermei Kohanim, which is the ability to declare objects as sacred for the kohanim. Unlike declaring something sacred for the structure of the Temple (cherem bedek habayis), which can be redeemed if the owner changes his mind, Chermei Kohanim cannot.The Ralbag (Vayikra 26:3) explains that this is to allow the kohanim to build real estate holdings in Eretz Yisrael, whereas they were not included i …

Grave Matters: When the Lips Keep Moving Bechoros 31

Our Gemara on Amud Beis discusses the importance of quoting a teaching in the name of the sage who stated it:“Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai: With regard to any Torah scholar in whose name a matter of halacha is stated in this world, his lips move with the words in the grave, as though he were speaking.”The simple reading of the Gemara implies that it is necessary to state the rabbi’s name in order to create …

Ant-icipation: From Tefillin to Tax Seals Bechoros 30

Our Gemara on Amud Beis discusses an incident involving a woman whose religious practices were influenced by whom she was married to at the time, whether he was a sage or a commoner:“There was an incident involving a certain woman who married a chaver and would tie [koma’at] for him phylacteries on his hand, and she later married a tax collector and would tie for him tax seals on his hand.”Though some may feel this text to be condescend …

Free of Charge: Loopholes That Still Leave a Taste Bechoros 29

Our Gemara on Amud Aleph discusses the idea that Torah should be taught for free. God says, “Just as I gave you the Torah for free, so too a rabbi should teach for free.” On a practical level, there are ways of approaching the necessity to make sure rabbis and teachers have a dignified wage and are compensated financially. In our discussion, we are not going to address those technicalities, rather we are going to reflect on the principle. …

There Goes Your Donkey: Chamor, Chumrah, and Chomer Bechoros 28

Our Mishnah on Amud Beis relates an interesting anecdote wherein Rabbi Tarfon made an incorrect ruling, causing a financial loss that he believed he would have to repay to the defendant. He called out loud, “There goes your donkey, Rabbi Tarfon.” The simple reading of this is a kind of self-deprecating, sardonic humor, saying to himself, “Too bad, buddy; looks like you have got to pay back this person and mortgage your donkey.” (See Yachi …

An Unsolicited Blessing: Charity and Someone Elses Debt Bechoros 27

Our Gemara on Amud Beis discusses the obligations of the owner to tend to the firstborn before it is given to the kohen. Additionally, despite the fact that the kohen is entitled to the firstborn, he is forbidden to influence, subtly bribe, or directly pay the owner to choose him specifically as the benefactor of the gift. The decision of which kohen to give the firstborn is at the sole discretion of the owner, with no undue influence.“Unti …

Reign Check: The Olahs Gift and Yom Kippurs King Bechoros 26

Our Gemara on Amud Beis discusses the function of the Olah sacrifice: that it is essentially not for the purpose of atonement, but can also achieve atonement in its way. Rashi explains this means that an Olah sacrifice is not triggered by a violation of a prohibition, but still can atone for violations of positive commandments, as per Yoma 36a. In a related idea, Rava compares the Olah to a gift given to a ruler after he is pardoned, while the ch …

Cut Off Its Head: The Psik Reishe of Serving for Nothing Bechoros 25

Our Gemara on Amud Aleph discusses the famous lomdishe concept of psik reishe. Psik reishe is a Talmudic idiom that literally means “cut off its head,” which is part of a larger phrase, “Is it possible to cut off its head without it dying?” This idiom refers to an act performed which leads to an inevitable consequence. In many circumstances, such as with the laws of Shabbos, an inadvertent act is not forbidden if the intent was to perform …

When Pigs Fly, or at Least are Kosher Bechoros 24

Our Gemara on Amud Aleph discusses the halachic status of a pig that is nursing from a sheep. There is a twofold question: is this an offspring of this sheep and somehow just a mutation that it appears to be like a pig, in which case it would be permitted to eat? Secondly, if this was the offspring, then the next child does not have to be considered a firstborn, since this is already qualified. Or was this pig adopted by the sheep and is not its …

Flour Power Bechoros 23

Our Gemara on Amud Beis praises the method of study and learning of Rabbi Eliezer ben Yaakov. It is described as kav vnaki “precisely measured and refined.”This idiom is easier to understand in an agrarian society. Imagine purchasing ground flour in the ancient marketplace. This was not factory-processed food, uniform in quality and texture, but rather the work of an individual artisan. The price of the flour, and the choice of vendor, would …

Impurity and Enlightenment on Snooze Bechoros 22

Our Gemara on Amud Aleph discusses the kashrus idea that certain prohibited items, even ritual impurities, though nullified in a majority and permitted, if a new influx of the same material gets added, the balance changes. Not only that, but the old substance that was nullified can be reawakened and add to the prohibited amount.This is one of the physical and halachic ideas that hold true morally as well. A silent opposition group may choose …

Forty-fied Bechoros 21

Our Gemara on Amud Beis asserts the biological reality that the fetus is formed inside the woman by day forty.This number — forty days to substantiate formation — has a number of spiritual and metaphysical implications. For example, Shem MiShmuel (Mishpatim) explains that 40 equals a complete formation, body and soul, while 39 is all the physical aspects without the spiritual. This is why the fetus is formed in forty days. The verse decre …

Labor Pains, by the Numbers Bechoros 20

Our Gemara discusses the case of a woman whose husband died childless, and her mother-in-law is overseas. Should she have to be concerned that her mother-in-law gave birth to a son, locking her into an obligation to do yibum or chalitzah to some unknown progeny? Rabbi Yehoshua rules: even if the mother-in-law left overseas pregnant, there is no concern. The majority of pregnant women give birth to a child, and a minority miscarry. And of all thos …

The Mother of Atonement Bechoros 19

Our Gemara on Amud Beis discusses the status of an animal purchased from a gentile while it was still young, and presumably not yet matured enough to become a mother. In that case, the animal that appears to be first born will go to the Kohen, as we do not assume the animal had an earlier child when it was not physically mature. According to Rabbi Yishmael, the cutoff date is the third year. That is to say, if a cow or donkey gives birth within i …

Push Comes to Shove Bechoros 18

Our Gemara on Amud Aleph discusses various opinions on how to evaluate which animal is the firstborn when they are twins and appear to be born simultaneously. According to Rabbi Tarfon, we give the healthier one to the Kohen. The presumption is that the healthier one, and therefore the more vigorous one, is the firstborn. We presume that the healthier one pushed itself out first, even if it was only quicker by a few moments.There is a well-kn …

A Split-Second Firstborn Bechoros 17

Our Gemara on this daf discusses the concept of whether it’s possible to determine with accuracy that a qualifying event happened simultaneously. This comes up in many areas of Halacha, and in our Gemara it is regarding a situation where twins apparently are born at the same moment, that is, it seems as if both heads emerged at the same time. Could they both be firstborns? Is it even technically possible for it to happen at the same moment? Is …

No Quick Fix for Guilt Bechoros 16

Our Gemara on Amud Aleph discusses a distinction between a chattas and asham offering. If the owner of the sin offering dies before it is able to be brought as a sacrifice, it must be left to die. However, for an asham whose owner dies, we allow it to graze until it develops a blemish, and then it can be redeemed. What is the reason for this distinction?Rabbi Jonathan Sacks Z”L (Rabbi Sacks on Yom Kippur Mahzor, Yom Kippur Evening, Yoma 6:1 …

Fit for the Dogs Bechoros 15

Our Gemara on Amud Aleph discusses limitations to the process of redeeming a sacrificial animal. Though an animal sanctified to be offered on the altar can be redeemed if it develops a blemish, it is to be redeemed for a dignified form of consumption, not to “throw its meat to the dogs.” This is why, for example, if it died first or it became a tereifa, it cannot be redeemed and it must be buried instead. Because it cannot be subsequently con …

No Substitutions&mdash;Both Stay Holy Bechoros 14

Our Gemara on Amud Beis discusses the interesting halacha of Temurah. It is forbidden to exchange an animal dedicated and set aside for a sacrifice with another animal, even if it is superior. Furthermore, if one attempts this exchange, both the newly designated animal and the prior consecrated animal are now sanctified. They both must be used for a sacrifice. As the verse states (Vayikra 27:10), “One may not exchange or substitute another for …

Collaboration vs. the Stubborn Stiff Neck Bechoros 13

Our Gemara on Amud Aleph discusses the unusual ritual of the firstborn donkey. Unlike any other non-kosher firstborn which has no ritual significance, the firstborn donkey must either be redeemed with a sheep, and if not, the owner must break its neck from behind, and bury it.On the simplest level of peshat one might say the donkey is included in the consecration of firstborns because, like a domesticated kosher animal, it has utility and fun …

When Justice Goes Fallow Bechoros 12

Our Gemara on Amud discusses the prohibition to use the produce of the Shemitta year for commerce. The Mishna Avos (5:8) lists various punishments that befall the world based on mass-level sins. Amongst those listed are pestilence, which comes from one of two corruptions: (1) sins punishable by death according to the Torah, but which have not been referred to the court or enforced, and (2) neglect of the law regarding commerce of the fruits of th …

The Watchman&rsquo;s Soul Bechoros 11

Our Gemara on Amud Aleph quotes the verse from Shemos (22:6–7) that discusses the legal process of a watchman whose object is stolen, and the liabilities to the owner. The verse states:When one person gives money or goods to another for safekeeping, and they are stolen from that person’s house: if caught, the thief shall pay double; if the thief is not caught, the owner of the house shall depose before God and deny laying hands on the oth …

Selling Your Gods for Grain Bechoros 10

Our Gemara on Amud Aleph discusses how certain animals such as a pig or a rabbit, though they are not kosher, since they have one aspect of kosher (the pig has cloven hooves and the rabbit is a ruminant), so they have enough status that they might still be considered a food. Presumably, the animal is not considered so detestable and somewhat edible.The verse in Breishis (47:17) says when the Egyptians ran out of food they brought Yosef their catt …

8 and 9 Athens vs. Yehoshua: Pegs, Placentas, Peer Pressure, and the Unfillable Bucket Bechoros 8 and 9

Dappim 8 and 9 of Bechoros contain the famous and cryptic debates between Rabbi Yehoshua and the Elders of Athens. This Aggadah has riddles and verbal jousts that have been subject to many commentaries and interpretations over the ages. I have some observations on parts of these dialogues which are relevant in our modern times. Let us read selections of the text, and I will intersperse commentary.“With regard to the gestation time of a snak …

Bee Honey, Wasp Stingers, and Bilaam&rsquo;s Toxic Blessings Bechoros 7

Our Gemara on Amud Aleph ponders why bee honey is permitted to eat even though we have a principle that something that comes out from the body of an unkosher animal is itself unkosher. The Gemara explains that the honey generated from the pollen does not actually come from the bee’s body, but rather is somehow processed through its system, though its system does not contribute anything of its own. From a scientific biological perspective bees h …

Blood into Milk: Sparks, Silent Teachings, and Standing for God Bechoros 6

Our Gemara on Amud Beis expressed a belief about physiology which was prevalent in the ancient world. It is not simply a coincidence that menstruation stops in pregnancy and then remains in abeyance during the period of nursing. Rather, in some fundamental way, the physiological elements of blood are transformed into breastmilk.The Mystics see the hand of God in everything and can interpret nature the same way a verse can be interpreted. Ther …

Moshe the Kuveyustus: Integrating the Dark Side at the Burning Bush Bechoros 5

In our Gemara on Amud Aleph a government official confronted Rabbi Yochanan Ben Zakkai about discrepancies in certain biblical calculations, leading him to assert: “Moses your teacher a thief, or was he a gambler [kuveyustus], or was he not expert in accounting?”The translation of this word, kuveyustus, is not completely clear. It might mean thief, gambler, swindler, or even kidnapper. Regardless of the precise meaning, the implication is …

Dotted Line: Aharon, the Calf, and a Bad Call Under Pressure Bechoros 4

Our Gemara on Amud Aleph discusses why there are dots in the Torah scroll on Aharon’s name in the verse in Bamidbar (3:39): “All the Levites who were recorded, whom at GOD’s command Moses and Aaron recorded by their clans, all the males from the age of one month up, came to 22,000.”The Meshech Chochma (ibid) adds some detail. We have a tradition that the firstborn lost their privilege to serve in the Temple and were replaced by the Le …

First Sparks of Creation and First Born Bechoros 3

Our Gemara on Amud Aleph cites a verse (Shemos 34:19): “From the first that break out of the womb (petter rechem), from all your livestock you shall take the males (tizachar).”The Baal Shem Tov (Ki Tissa 29) looks at this verse in a mystical way. The Hebrew word for womb, rechem, is the same gematria as 248, which is the rabbinic number of limbs in the human body and symbolic of the 248 positive commandments. Then there is another gematri …

Partnering with the Zeitgeist Bechoros 2

Our Gemara on Amud Beis discusses the prohibition of creating business partnerships with a pagan gentile:“It is prohibited for a person to enter into a partnership with a gentile lest their joint ventures lead them to quarrel and his gentile partner will be obligated to take an oath to him and he will take an oath in the name of his object of idol worship; and the Torah states: ‘Neither let it be heard out of your mouth’ (Exodus 23:13), whi …

Light Mitzvah, Long Life Chulin 142

Our Gemara on Amud Aleph reasons a kal v’chomer about the rewards for mitzvos: “If with regard to the sending away of the mother bird, which is a mitzvah whose performance is simple, as it entails a loss of no more than an issar coin, i.e., the value of the mother bird, the Torah says: ‘That it may be well with you, and that you may prolong your days’ (Deuteronomy 22:7), it may be derived by kal v’chomer inference that the reward is no …

Let it Go Chulin 141

Our Gemara on this daf continues the discussion of the mitzvah of sending away the mother bird. We saw in yesterday’s and the previous day’s blog posts on dappim 139 and 140 that there are various symbolic meanings attached to this ritual. On the surface, it is about compassion for the mother bird, because she represents motherhood itself and the anguish of lost offspring. Zohar Chadash (Midrash Rus 94a–b) sees it as a theurgical act that a …

Out of Sight, Out of Nest Chulin 140

Our Gemara on Amud Beis teaches that unfertilized eggs do not incur the obligation of sending the mother bird away. Ohr Sameach (Laws of Shechitah 13:7) remarks that the Rambam in the Moreh Nevuchim (III:48) explains the reason for the mitzvah of shiluach haken is that the mother bird experiences the same anguish as a human mother at the loss of her children; in the emotional realm, humans and animals are the same (see the section in the Moreh on …