The Eddie B Sit edition presents an audio series of the Talmud Bavli, specifically focusing on the tractate Masechet Keritut. This study is dedicated to the success of Simcha bat Dina, Rivka bat Dina, Moshe ben Dina, and Aryeh ben Dina, and in honor of the success of Dina bat Rivka. May the Holy One, Blessed be He, grant them success in all their endeavors, along with wealth, honor, good health, and all blessings. We also extend our gratitude to our sponsor of the tractate, Rabbi Chaim Dana, may Hashem protect him and grant him favor and good sense in the eyes of God and man. Amen.
We commence today's daf on Yud Bet Amud Bet, beginning with the Mishna at the bottom. The Mishna states that if a person consumes two half kezayit of issur, they combine and therefore must bring a korban chatat. The Mishna will now explore the timeframe involved. If one eats half and then, two hours later, eats the other half, what is the shiur? The question arises: How long must the person remain eating? Rabbi Meir states that we calculate it as if they are eating kelyot, similar to how one eats roasted nuts. The shiur for these items is assessed based on the manner in which they are consumed. Rabbi Meir does not specify an exact timeframe, but rather provides a method of evaluation.
The sages, however, state that the timeframe must be until one has remained from the beginning to the end of the timeframe of k’dei achilat pras. Most are familiar with this shiur, which refers to half a loaf, defined as chetzi kikar. A standard loaf is considered to be eight beitzim, thus half a loaf is four beitzim. The Mishna explains that the shiur for consuming a kezayit of bread is pras, and this must be maintained between each of these items. Rashi elaborates that the consumption of two half kezayit is viewed as if the items were broken into small pieces, akin to kelyot, and thus eaten one at a time.
The Mishna continues, stating that if one eats ochlin tame’im and drinks mashkin tame’im, specifically a revi’it of wine, and then enters the Beit Ha-Mikdash, having remained there for the duration of k’dei achilat pras, they are deemed chayav. These cases of impurity—eating tumah, drinking tumah, or consuming a revi’it of wine—share a common denominator: one cannot enter the Beit Ha-Mikdash after engaging in these actions. The timeframe for being chayav is not a mere moment; it must be for k’dei achilat pras.
Rashi explains that if one eats ochlin tame’im, their body becomes pasul for terumah. If they consume half a pras, as stated in Eruvin, they become tame. The Mishna specifies that if one consumes revi’it of wine and enters the Beit Ha-Mikdash, they are also chayav. This shiur is specifically for the last case of wine consumption, as one cannot enter the Beit Ha-Mikdash if they have consumed ochlin tame’im.
We find that, according to the Torah, a person does not accept tumah except from an av hatumah. Generally, foods and drinks do not become an av hatumah, and thus they do not render a person tame through contact or consumption. However, the sages decreed tumah upon a person who ingests ochlin tame’im, thereby causing a pasul state for their body. This degree of tumah is termed sheni l’tumah, which disqualifies one from eating terumah.
The Mishna further states that if one eats ochlin tame’im or drinks mashkin tame’im, they must do so within the timeframe of k’dei achilat pras. If they nibble at the tumah for an hour, they do not incur tumah. The last case involves drinking a revi’it of wine and entering the Beit Ha-Mikdash while remaining for the shiur. The shiur is regarding the drinking of wine, not the standing in the Beit Ha-Mikdash.
Rabbi Elazar states that if one pauses while drinking, even a drop of water added to the wine means they are exempt. He emphasizes that drinking should not be like eating, where one must consume rapidly, but rather in a single gulp. Thus, if one dilutes the wine, it is no longer considered wine for the purposes of entering the Beit Ha-Mikdash.
The Gemara asks whether Rabbi Meir's ruling is stringent or lenient. Rabbi Meir's position is assessed in light of how one consumes chelev, which is to be treated as if it is consumed in small pieces, thus taking a longer shiur than achilat pras. The Gemara concludes that Rabbi Meir's ruling is strict, as it implies a longer timeframe for being chayav.
In contrast, the sages maintain that one must remain for the duration of k’dei achilat pras. They argue that even if one consumes kelyot over a long period, if they do not pause between bites, they would still be chayav. Rabbi Elazar adds that if one pauses or dilutes the wine, they are exempt.
Ultimately, the discussion revolves around the nature of the shiur and how it applies to different cases of tumah. The Gemara emphasizes the importance of understanding the nuances of these laws, particularly in relation to the Beit Ha-Mikdash and the implications of consuming tumah within its confines.