Kiddushin - Daf 25
- If the tongue is considered an exposed limb
A Baraisa lists the twenty-four ראשי אברים for which a slave goes free (for their destruction). Rebbe adds castration, and Ben Azzai adds the tongue (which is exposed when one speaks). Although this implies that Rebbe does not consider the tongue exposed, this is disproven, because Rebbe holds (arguing with the Rabbonon) that the tongue is considered exposed regarding sprinkling מי חטאת (which must land on an exposed part of the body), and to consider a bechor a בעל מום when it is missing most of the “speaking part” of the tongue. Ulla explains the machlokes regarding sprinkling מי חטאת: All agree regarding contracting tumah, דגלוי הוא אצל השרץ – that [the tongue] is considered exposed regarding a sheretz (although בית הסתרים – hidden organs cannot contract tumah through touch), because the passuk says "אשר יגע בו" – that which he shall touch, and a tongue can be externally touched. All agree regarding tevilah that the tongue is not considered exposed (and water need not enter the mouth), because the passuk says "ורחץ בשרו במים" – and he shall immerse his flesh in the water, requiring only fully external organs, similar to flesh, to be immersed. Their argument about מי חטאת is whether sprinkling should be compared to tumah or tevilah.
- Why Rebbe’s slavewoman repeated her tevilah after finding a bone in her mouth
Ulla said that even Rebbe agrees that the mouth is considered concealed regarding tevilah, and water need not enter it. This is challenged from an incident in which Rebbe’s slavewoman immersed herself, and later found a bone stuck between her teeth (constituting a chatzitzah), and Rebbe required her to repeat her tevilah. This proves that Rebbe holds that water must enter the mouth!? The Gemara answers: נהי דביאת מים לא בעינן – granted that we do not require water to actually enter the mouth, מקום הראוי לבוא בו מים בעינן – but we do require the mouth to be a place fit for water to enter. The bone stuck in her teeth rendered that part of her mouth unfit for water to enter. This requirement is based on Rebbe Zeira’s principle: כל הראוי לבילה – Any [minchah] fit for mixing the flour and oil, אין בילה מעכבת בו – the mixing is not critical and the minchah is valid without it, ושאינו ראוי לבילה – but any [minchah] which is unfit for mixing (because of an incorrect proportion of flour to oil), בילה מעכבת בו – the mixing is critical to it, and the minchah is invalid.
- Methods for acquiring animals, and acquiring an elephant according to Rebbe Shimon
The next Mishnah states: בהמה גסה נקנית במסירה – A large animal (such as cattle) is acquired with handing over (e.g., handing over the reins), והדקה בהגבהה – and a small animal (such as sheep) is acquired by lifting it, according to Rebbe Meir and Rebbe Eliezer. The Chachomim say: בהמה דקה נקנית במשיכה – A small animal is acquired with drawing it near. Rav announced that a large animal is acquired with משיכה, and the Gemara explains this is based on a Baraisa, in which Chachomim say all animals are acquired with משיכה, and Rebbe Shimon says all animals are acquired with הגבהה. Rav Yosef asked that according to Rebbe Shimon, how one can acquire an elephant, which cannot be lifted!? Four answers are offered: (1) Abaye said it can be acquired with חליפין – exchange of items, or (2) בשוכר את מקומו – by renting its place where it stands, thereby acquiring with chatzeir. (3) Rebbe Zeira said he can place four vessels under the elephant’s feet, acquiring it with his vessels (like a chatzeir). (4) בחבילי זמורות – He can place bundles of vines three tefachim high, then compel the elephant to step onto them, causing it to be “lifted” above the ground.
