Niddah 41 – נדה מא

The gemara explains that the treifa mentioned in the braisa did not became a treifa prior to becoming hekdesh, but rather afterwards (and therefore we require an additional pasuk to teach us this chiddush).  Rashi explains this to mean that it was a treifa offspring of a korban and therefore the pesul of treifa and hekdesh occurred simultaneously at birth.  Why couldn’t Rashi explain that the animal became a treifa after it was made into hekdesh, for instance a lung was punctured etc. when it was already hekdesh?

קשה אמאי נקט רש”י (בד”ה הכי נמי) דטריפה איירי בולדות קדשים ואיירי דפסולו וקדושתו באין כאחת (יעוי’ בתוד”ה קסבר) אמאי לא מוקי לה בבהמה שהקדישה ואח”כ נעשה טריפה ולהכי בעי קרא לאשמועינן דאם עלו ירדו?

One thought on “Niddah 41 – נדה מא

  1. Since the braisa states treifa in general terms, it would imply that it includes a treifa in any form and not restricted to a specific sequence, such as the one proposed above (it was made hekdesh, then became a treifa). Perhaps this is what prompted Rashi to interpret that the braisa is discussing an offspring of a korban who was born a treifa from day one, this being similar to kilayim and yotzei dofen mentioned in the braisa that were also born in that manner.

    וי”ל דסתמא דלישנא טריפה דנקט בברייתא משמע דאיירי בטריפה בכל אופן ולא דוקא בגוונא דהקדישה ואח”כ נטפרה, הלכך פירש רש”י דאיירי שנולדה טריפה דהו”ל טריפה מעיקרא כל ימיה, והוי דומיא דאידך פסולי דנקט בהדיה כלאים ויוצא דופן דאיירי שהיו כן מתחילת ברייתן.

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