Oct 27, 2026 · 44 min · 11 segments
1\. One is believed to say, “This is a bechor and this is its מום” (הפה שאסר הוא הפה שהתיר) 2\. One is believed to say, “I showed this bechor to a sage and it is a בעל מום” 3\. Obvious מומין can…
We discussed the underlying principle is if a blemish is placed intentionally to make it a b'chor ba'amum, that there is a knas, there's a fine, that you are not allowed to shech the b'chor based on the blemish.
You have to wait for a blemish to naturally develop.
okay so then we had at the beginning of the duff two interesting stories one with a roman official who nicked the ear of a buchor because he said to these jews hey why is that sheep so hairy and so old just shave off the hair and they said oh you know and then he nicked the ear of that sheep they said that blemish counts to make it a bomb subsequent times they said no now you're doing it on purpose it doesn't count similarly jewish kids had a game where they would tie the tails of animals together.
Very cruel game.
Animals would run away from each other.
The tail would snap, make it a ba'al mom.
The first time they did it, the chachamim said, this blemish counts to make it a ba'al mom, because they didn't have intention to make it, they didn't say, oh, this is b'chor that we want to make a blemish in.
They just said, ah.
let us have fun playing this game.
Subsequent times when they knew that they were helping out the owner because this was a B'chor, the Chachamim say this blemish does not count.
Another thing we discussed was Rav Papa.
If you kick a B'chor out of self-defense because it's chasing you and through that, kicking, you create a blemish.
If it's at the time of pursuit, everybody agrees that blemish counts to make it bumble.
If it is after it stopped chasing you, but there's some sort of PTSD triggering you that makes you kick it, then there was, Machluck had two different versions of Rapapa.
In the first version, he says it doesn't count because it's not chasing you anymore.
In the second version, he says it does count because even though it's not chasing you, the fact that you're triggered by it makes you, it's not... that you have bad intentions here, that you're just doing it out of this emotional response, and therefore the blemish counts.
It's just very ambiguously worded.
It's not really clear what the is in this case where We ask somebody, hey, did the blemish happen naturally or through human intervention? And then we ultimately explained the three-way machok etanaim is in a case where the different cases of whether the shepherd himself is a Kohen or Yisrael and whether the owner of the animal who is the boss of the shepherd is a Kohen or a Yisrael.
Depending on the permutation, there are different dinim.
If the shepherd is a kohen, he might think, oh, the boss is going to give it to me.
He might also think, no, the boss is not going to give it to me.
He's going to give it to a kohen who is a tamil chacham.
We discussed the underlying principle is if a blemish is placed intentionally to make it a b'chor ba'amum, that there is a knas, there's a fine, that you are not allowed to shech the b'chor based on the blemish.
You have to wait for a blemish to naturally develop.
okay so then we had at the beginning of the duff two interesting stories one with a roman official who nicked the ear of a buchor because he said to these jews hey why is that sheep so hairy and so old just shave off the hair and they said oh you know and then he nicked the ear of that sheep they said that blemish counts to make it a bomb subsequent times they said no now you're doing it on purpose it doesn't count similarly jewish kids had a game where they would tie the tails of animals together.
Very cruel game.
Animals would run away from each other.
The tail would snap, make it a ba'al mom.
The first time they did it, the chachamim said, this blemish counts to make it a ba'al mom, because they didn't have intention to make it, they didn't say, oh, this is b'chor that we want to make a blemish in.
They just said, ah.
let us have fun playing this game.
Subsequent times when they knew that they were helping out the owner because this was a B'chor, the Chachamim say this blemish does not count.
Another thing we discussed was Rav Papa.
If you kick a B'chor out of self-defense because it's chasing you and through that, kicking, you create a blemish.
If it's at the time of pursuit, everybody agrees that blemish counts to make it bumble.
If it is after it stopped chasing you, but there's some sort of PTSD triggering you that makes you kick it, then there was, Machluck had two different versions of Rapapa.
In the first version, he says it doesn't count because it's not chasing you anymore.
In the second version, he says it does count because even though it's not chasing you, the fact that you're triggered by it makes you, it's not... that you have bad intentions here, that you're just doing it out of this emotional response, and therefore the blemish counts.
It's just very ambiguously worded.
It's not really clear what the is in this case where We ask somebody, hey, did the blemish happen naturally or through human intervention? And then we ultimately explained the three-way machok etanaim is in a case where the different cases of whether the shepherd himself is a Kohen or Yisrael and whether the owner of the animal who is the boss of the shepherd is a Kohen or a Yisrael.
Depending on the permutation, there are different dinim.
If the shepherd is a kohen, he might think, oh, the boss is going to give it to me.
He might also think, no, the boss is not going to give it to me.
He's going to give it to a kohen who is a tamil chacham.
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