## Bekhorot Daf 45a

###### Bekhorot 45a:1
[Bekhorot 45a:1](https://torahapp.org/share/book/Bekhorot/r/45a:1)

וּבַעַל הַפִּיקִים, הָעִיקֵּל. אֵיזֶהוּ הָעִיקֵּל? כׇּל שֶׁהוּא מַקִּיף פַּרְסוֹתָיו וְאֵין אַרְכֻּבּוֹתָיו נוֹקְשׁוֹת זוֹ לָזוֹ. פִּיקָּה יוֹצֵא מִגּוּדָּלוֹ, עֲקֵיבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסוֹתָיו רְחָבוֹת כְּשֶׁל אַוָּוז.

**William Davidson Edition - English:**
**and a *ba’al happikim*,** and **the *ikkel*. What is the *ikkel*?** It is **anyone who places his feet together and his knees do not knock into each other,** i.e., he is bowlegged. A priest with **a protuberance emerging** alongside **the thumb of his** hand or the big toe of his foot,or one **whose heel emerges** and protrudes **back** from **his** foot, or one **whose feet are wide like** those **of a goose** are all disqualified from performing the Temple service.


###### Bekhorot 45a:2
[Bekhorot 45a:2](https://torahapp.org/share/book/Bekhorot/r/45a:2)

אֶצְבְּעוֹתָיו מוּרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת לְמַעְלָה עַד הַפֶּרֶק — כָּשֵׁר, לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ — כָּשֵׁר, הָיְתָה בָּהּ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם — פָּסוּל, וְאִם לָאו — כָּשֵׁר.

**William Davidson Edition - English:**
A priest **whose fingers** or toes **are configured one upon the other, or** one whose fingers or toes are **attached,** is likewise disqualified. But if they were attached from **above** the palm of the hand or the bottom of the foot only **until the** middle **joint,** he is **fit.** If they were attached **below the joint,** higher up on the finger or toe, **and he cut** to separate them, he is **fit.** In a case where **there was an extra** finger or toe **on** his hand or foot **and he cut it, if** that extra appendage **contains a bone,** the priest is **disqualified** even after it was cut, **and if** there is **no** bone the priest is **fit.**


###### Bekhorot 45a:3
[Bekhorot 45a:3](https://torahapp.org/share/book/Bekhorot/r/45a:3)

יָתֵר בְּיָדָיו וּבְרַגְלָיו, שֵׁשׁ וָשֵׁשׁ — עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר וַחֲכָמִים פּוֹסְלִין. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו — רַבִּי פּוֹסֵל וַחֲכָמִים מַכְשִׁירִין.

**William Davidson Edition - English:**
If there was **an extra** appendage **on his hands and on his feet, six on each** for a total of **twenty-four, Rabbi Yehuda deems** the priest **fit and the Rabbis deem** him **disqualified.** With regard to one **who** is ambidextrous and **has control of both of his hands, Rabbi** Yehuda HaNasi **deems** the priest **disqualified,** as his halakhic status is like that of one who is left-handed, **and the Rabbis deem** him **fit.**


###### Bekhorot 45a:4
[Bekhorot 45a:4](https://torahapp.org/share/book/Bekhorot/r/45a:4)

**גְּמָ׳** תָּנוּ רַבָּנַן: שֶׁבֶר רָגֶל — אֵין לִי אֶלָּא שֶׁבֶר רֶגֶל, מִנַּיִן לְרַבּוֹת הַקִּישָׁן וְהָעִיקֵּל וְהַקִּילְבָּן? תַּלְמוּד לוֹמַר: ״אוֹ שֶׁבֶר רָגֶל״. תָּנָא: בַּעַל הַקִּיפִּין וְהַשּׁוּפְנָר. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: בַּעַל הַפִּיקִּין — שֶׁיֵּשׁ לוֹ כְּסָתוֹת הַרְבֵּה, שׁוּפְנָר — שֶׁאֵין לוֹ כְּסָתוֹת כׇּל עִיקָּר.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: From the verse that states: **“Broken-footed”** (Leviticus 21:19), **I have** derived **only** that **a broken leg** disqualifies a priest from performing the Temple service. **From where** do I derive **to include** that **the *kishan*,** i.e., one who knocks his ankles or his knees together; **the *ikkel*; and the *kilvan*** are disqualified as well? **The** same **verse states: “Or broken-footed.”** The term “or” serves to include all blemishes of the leg. It was also **taught** in a *baraita*: **A *ba’al hakippin* and the *shufnar*** are blemished. **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: A *ba’al happikin*** is one **who has large protuberances** on his leg, while **a *shufnar*** is one **who has no protuberances at all.**


###### Bekhorot 45a:5
[Bekhorot 45a:5](https://torahapp.org/share/book/Bekhorot/r/45a:5)

פִּיקָּה יוֹצָא מִגּוּדָּלוֹ, וַעֲקֵיבוֹ יוֹצֵא לַאֲחוֹרָיו. אָמַר רַבִּי אֶלְעָזָר: שׁוֹקוֹ יוֹצֵא בָּאֶמְצַע רַגְלוֹ. פַּרְסוֹתָיו רְחָבוֹת כְּשֶׁל אַוָּוז. אָמַר רַב פָּפָּא: לָא תֵּימָא דִּטְרִיפָה וְלָא סְדִיקָא, אֶלָּא כֵּיוָן דִּטְרִיפָה, אַף עַל גַּב דִּסְדִיקָא.

**William Davidson Edition - English:**
The mishna teaches that one with **a protuberance emerging** alongside **the thumb of his** hand or the big toe of his foot, **and** one **whose heel emerges** and protrudes **back** from **his** foot are disqualified. **Rabbi Elazar says:** The description: One whose heel emerges and protrudes back from his foot, means **his calf,** i.e., his lower leg, **emerges from the middle** of **his foot.** The mishna also teaches that one **whose feet are wide like** those **of a goose** is disqualified. **Rav Pappa says: Do not say that** this is referring only to one whose feet are entirely like those of a goose, i.e., his feet **are flat and** his toes **are not split. Rather, once** one’s feet **are flat** he is considered blemished, **even though** his toes **are split.**


###### Bekhorot 45a:6
[Bekhorot 45a:6](https://torahapp.org/share/book/Bekhorot/r/45a:6)

אֶצְבְּעוֹתָיו מוּרְכָּבוֹת זוֹ עַל גַּב זוֹ, אוֹ קְלוּטוֹת. תָּנוּ רַבָּנַן: ״שֶׁבֶר יָד״ — אֵין לִי אֶלָּא שֶׁבֶר יָד.

**William Davidson Edition - English:**
The mishna further teaches that a priest **whose fingers** or toes **are configured one upon the other, or** whose fingers or toes are **attached,** is likewise disqualified from performing the Temple service. But if they were attached from the hand or foot from above the palm of the hand or the bottom of the foot until the middle joint, or if they were attached below the joint, higher up on the finger or toe, and he cut to separate them, he is fit. **The Sages taught** in a *baraita*: The verse states: **“Broken-handed”** (Leviticus 21:19). **I have** derived **only** that **a broken hand** disqualifies a priest.


###### Bekhorot 45a:7
[Bekhorot 45a:7](https://torahapp.org/share/book/Bekhorot/r/45a:7)

אֶצְבָּעוֹת מוּרְכָּבוֹת לְמַעְלָה אוֹ קְלוּטוֹת לְמַעְלָה מִן הַפֶּרֶק, וְהָאָמְרַתְּ כָּשֵׁר! אֶלָּא וְלֹא חֲתָכָן, מִנַּיִן? תַּלְמוּד לוֹמַר: ״אוֹ שֶׁבֶר יָד״.

**William Davidson Edition - English:**
From where do I derive that if **his fingers** or toes **are configured** one **upon** the other, **or** if they are **attached** from the hand or foot **above the** middle **joint and he cut them** to separate them, that he is disqualified? The Gemara interrupts its citation of the *baraita* to ask: **But didn’t you say** in the mishna that if he separates his fingers he is **fit? Rather,** the *baraita* is referring to a priest whose fingers or toes are attached above the middle joint **and he did not cut them. From where** is it derived that he is disqualified? **The verse states: “Or broken-handed.”**


###### Bekhorot 45a:8
[Bekhorot 45a:8](https://torahapp.org/share/book/Bekhorot/r/45a:8)

הָיְתָה בּוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם — פָּסוּל, וְאִם לָאו — כָּשֵׁר. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁנִּסְפֶּרֶת עַל גַּבֵּי הַיָּד.

**William Davidson Edition - English:**
§ The mishna teaches: In a case where **there was an extra** finger or toe **on** his hand or foot **and he cut it, if** that extra appendage **contains a bone,** the priest is **disqualified** even after it was cut, as he is considered to be missing a limb, **and if not,** the priest is **fit. Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: And this** is the *halakha* only in a case **where it can be counted along the back of the hand** or foot, i.e., the extra digit is situated in a row with his other fingers or toes. Only in such a situation is an additional appendage considered a distinct limb to the extent that if it contains a bone he is disqualified even after it has been cut away.


###### Bekhorot 45a:9
[Bekhorot 45a:9](https://torahapp.org/share/book/Bekhorot/r/45a:9)

תָּנוּ רַבָּנַן: יְתֵירָה שֶׁיֵּשׁ בָּהּ עֶצֶם, וְאֵין בָּהּ צִפּוֹרֶן — מְטַמָּא בְּמַגָּע וּבְמַשָּׂא, וּמְטַמָּא בְּאֹהֶל, וְעוֹלָה לְמִנְיַן מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: וּבְנִסְפֶּרֶת עַל גַּב הַיָּד.

**William Davidson Edition - English:**
With regard to extra appendages **the Sages taught:** In the case of **an extra** appendage that was cut from a corpse, **which contains a bone,** then even if **it does not have a nail** it **imparts ritual impurity** both **through contact and by carrying** it, **and it imparts impurity in a tent,**as is the *halakha* with regard to the limb of a corpse. **And** if the extra appendage has no flesh surrounding the bone and therefore does not impart the impurity of a limb from a corpse, it is **included in the count of 125** bones, which constitute a majority of the number of bones in a human being. A majority of bones imparts impurity in a tent, even if there is no flesh on any of them. **Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: And** it is considered a limb only **when it can be counted along the back of the hand** or foot.


###### Bekhorot 45a:10
[Bekhorot 45a:10](https://torahapp.org/share/book/Bekhorot/r/45a:10)

אָמַר רַב חִסְדָּא: דָּבָר זֶה רַבֵּינוּ הַגָּדוֹל אֲמָרוֹ, הַמָּקוֹם יִהְיֶה בְּעֶזְרוֹ: יְתֶרֶת שֶׁיֵּשׁ בָּהּ עֶצֶם וְאֵין בָּהּ צִפּוֹרֶן — מְטַמָּא בְּמַגָּע וּבְמַשָּׂא, וְאֵין מְטַמָּא בְּאֹהֶל. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: וּבְשֶׁאֵינָהּ נִסְפֶּרֶת עַל גַּב הַיָּד.

**William Davidson Edition - English:**
**Rav Ḥisda says: This matter was stated by our great rabbi,** Rav, **may the Omnipresent** come **to his assistance. An extra** appendage **that contains a bone and does not have a nail imparts ritual impurity through contact and by carrying, but it does not impart impurity in a tent. Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: And** it does not impart impurity in a tent only **when it is not counted along the back of the hand** or foot.


###### Bekhorot 45a:11
[Bekhorot 45a:11](https://torahapp.org/share/book/Bekhorot/r/45a:11)

אָמַר רַבִּי יוֹחָנָן: עָשׂוּ דִּבְרֵיהֶם כְּדִבְרֵי נְבִיאוּת, מָה נַפְשָׁךְ? אִי אֵבֶר הוּא — בְּאֹהֶל נָמֵי תְּטַמֵּא, וְאִי לָאו אֵבֶר הוּא — בְּמַגָּע וּבְמַשָּׂא נָמֵי לָא לִיטַמֵּי!

**William Davidson Edition - English:**
**Rabbi Yoḥanan says:** The Sages **rendered their statements** in this case **like statements of prophecy,** i.e., there is no rationale for this *halakha*, as **whichever way you** look at it there is a difficulty: **If** a digit that is not counted with the other digits **is** considered **a limb, it should impart impurity in a tent as well; and if it is not a limb, it also should not impart impurity through contact or by carrying.**


###### Bekhorot 45a:12
[Bekhorot 45a:12](https://torahapp.org/share/book/Bekhorot/r/45a:12)

אָמַר רַב הוּנָא בַּר מָנוֹחַ מִשְּׁמֵיהּ דְּרַב אַחָא בְּרֵיהּ דְּרַב אִיקָא: מִשּׁוּם עֶצֶם כִּשְׂעוֹרָה נָגְעוּ בָּהּ.

**William Davidson Edition - English:**
**Rav Huna bar Manoaḥ said in the name of Rav Aḥa, son of Rav Ika:** This appendage imparts impurity through contact and by carrying **because** the Sages **touched upon it,** i.e., issued a ruling concerning it, and determined that the *halakhot* of **a bone** the volume of **a barley grain** apply to it, i.e., it is considered a bone fragment and not a limb. Accordingly, it does not impart impurity in a tent.


###### Bekhorot 45a:13
[Bekhorot 45a:13](https://torahapp.org/share/book/Bekhorot/r/45a:13)

רַב פָּפָּא אָמַר: גְּזֵירָה שֶׁאֵינָהּ נִסְפֶּרֶת, אַטּוּ נִסְפֶּרֶת. אִי הָכִי, שֶׁאֵינָהּ נִסְפֶּרֶת בְּאֹהֶל נָמֵי תְּטַמֵּא!

**William Davidson Edition - English:**
**Rav Pappa said:** It is a rabbinic **decree** that an appendage **that is not counted** with the other digits imparts impurity through contact and carrying, **due to** a case where the appendage is **counted** with the other digits,in which case it is considered a limb and imparts impurity in a tent. The Gemara raises a difficulty: **If so,** then an appendage **that is not counted should impart impurity in a tent as well.**


###### Bekhorot 45a:14
[Bekhorot 45a:14](https://torahapp.org/share/book/Bekhorot/r/45a:14)

עֲבַדוּ רַבָּנַן הֶיכֵּירָא, כִּי הֵיכִי דְּלָא לִישְׂרְפוּ עֲלַיְיהוּ תְּרוּמָה וְקָדָשִׁים.

**William Davidson Edition - English:**
The Gemara explains: **The Sages implemented a distinction** by decreeing this appendage imparts impurity only through contact and carrying, **in order that** people **will** know that this impurity applies by rabbinic law and not by Torah law. And therefore they will **not** come **to burn *teruma*,** i.e., the portion of produce designated for the priest, **or consecrated** items that have been rendered impure **on** account of this type of impurity, as by Torah law they are ritually pure and may not be burned.


###### Bekhorot 45a:15
[Bekhorot 45a:15](https://torahapp.org/share/book/Bekhorot/r/45a:15)

תְּנַן הָתָם: רוֹב בִּנְיָנוֹ וְרוֹב מִנְיָנוֹ שֶׁל מֵת, אַף עַל פִּי שֶׁאֵין בּוֹ רוֹבַע — טְמֵאִין. תָּנוּ רַבָּנַן: אֵיזֶהוּ רוֹב בִּנְיָנוֹ? שְׁנֵי שׁוֹקַיִים וְיָרֵךְ אֶחָד, הוֹאִיל וְרוֹב גּוֹבְהוֹ בְּגָדוֹל. אֵיזֶהוּ רוֹב מִנְיָנוֹ? מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה.

**William Davidson Edition - English:**
§ With regard to impurity imparted by extra appendages, **we learned** in a mishna **there** (*Oholot* 2:1): **A majority of the** skeletal **structure or a majority of the number** of bones in the corpse of a **dead** person, **even when there is not a quarter** of a *kav* of bones among them, **are impure.** Concerning the ruling of this mishna, **the Sages taught** in a *baraita*: **What is** considered **a majority of the** skeletal **structure** of a corpse? It is **two calves and one thigh, since** this constitutes **a majority of the height of an adult. What is** considered **a majority of the number** of bones? **One hundred and twenty-five** bones.


###### Bekhorot 45a:16
[Bekhorot 45a:16](https://torahapp.org/share/book/Bekhorot/r/45a:16)

אֲמַר לֵיהּ רָבִינָא לְרָבָא: תַּנָּא מִנְיָינָא אֲתָא לְאַשְׁמוֹעִינַן? קָא מַשְׁמַע לַן כִּדְתַנְיָא: חָסֵר, שֶׁאֵין בּוֹ אֶלָּא מָאתַיִם, וְיָתֵר, שֶׁיֵּשׁ בּוֹ מָאתַיִם וּשְׁמוֹנִים וְאֶחָד — כּוּלָּן עוֹלִין לְמִנְיַן מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה, זִיל בָּתַר רוּבָּא דְאִינָשֵׁי.

**William Davidson Edition - English:**
**Ravina said to Rava:** Is the ***tanna* coming to teach us a number?** It is obvious that as there are 248 bones in the human body, 125 of them constitute a majority. Rava responded: The *tanna* **teaches us** that the *halakha* is **as it is taught** in a *baraita*: With regard to a corpse that **lacks** some bones and **has only 200** bones, **or** one that has **extra** and **has 281** bones, **all of them are included in the count of 125.** In other words, whether the number of 125 is in a majority or minority of that particular corpse, this number of bones imparts impurity, as one **follows the majority of people,** and most people have 248 bones.


###### Bekhorot 45a:17
[Bekhorot 45a:17](https://torahapp.org/share/book/Bekhorot/r/45a:17)

אָמַר רַבִּי יְהוּדָה אָמַר שְׁמוּאֵל: מַעֲשֶׂה בְּתַלְמִידָיו שֶׁל רַבִּי יִשְׁמָעֵאל שֶׁשָּׁלְקוּ זוֹנָה אַחַת שֶׁנִּתְחַיְּיבָה שְׂרֵיפָה לַמֶּלֶךְ, בָּדְקוּ וּמָצְאוּ בָּהּ מָאתַיִם וַחֲמִשִּׁים וּשְׁנַיִם, אָמַר לָהֶם: שֶׁמָּא בְּאִשָּׁה בְּדַקְתֶּם, שֶׁהוֹסִיף לָהּ הַכָּתוּב שְׁנֵי צִירִים וּשְׁנֵי דְּלָתוֹת.

**William Davidson Edition - English:**
With regard to the number of limbs or bones in the human body, **Rabbi Yehuda says** that **Shmuel says:** There was **an incident involving the students of Rabbi Yishmael, who boiled** the corpse of **a prostitute who was sentenced by the king to** death by **burning,** in order to separate her flesh from her bones. **They examined and found she** had **252** limbs. They were puzzled by their finding, as the Sages say that the human body has only 248 limbs. Shmuel **said to them: Perhaps you examined** the corpse of **a woman, as the verse added to her two hinges and two doors,** for a total of 252 limbs.


###### Bekhorot 45a:18
[Bekhorot 45a:18](https://torahapp.org/share/book/Bekhorot/r/45a:18)

תַּנְיָא, רַבִּי אֶלְעָזָר אוֹמֵר: כְּשֵׁם שֶׁצִּירִים לַבַּיִת — כָּךְ צִירִים לָאִשָּׁה, שֶׁנֶּאֱמַר: ״וַתִּכְרַע וַתֵּלֶד כִּי נֶהֶפְכוּ עָלֶיהָ צִרֶיהָ״. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּשֵׁם שֶׁדְּלָתוֹת לַבַּיִת — כָּךְ דְּלָתוֹת לָאִשָּׁה, שֶׁנֶּאֱמַר: ״כִּי לֹא סָגַר דַּלְתֵי בִטְנִי״.

**William Davidson Edition - English:**
It **is taught** in a *baraita* that **Rabbi Elazar says: Just as a house has hinges [*tzirim*], so too, a woman has hinges, as it is stated: “And she bowed herself and brought forth, for her pains [*tzireha*] came suddenly upon her”** (I Samuel 4:19). **Rabbi Yehoshua says: Just as a house has doors, so too, a woman has doors, as it is stated: “Because it did not shut the doors of my womb”** (Job 3:10).


###### Bekhorot 45a:19
[Bekhorot 45a:19](https://torahapp.org/share/book/Bekhorot/r/45a:19)

רַבִּי עֲקִיבָא אוֹמֵר: כְּשֵׁם שֶׁמַּפְתֵּחַ לַבַּיִת, כָּךְ מַפְתֵּחַ לָאִשָּׁה, שֶׁנֶּאֱמַר: ״וַיִּפְתַּח אֶת רַחְמָהּ״. לְרַבִּי עֲקִיבָא קַשְׁיָא דְּתַלְמִידֵי רַבִּי יִשְׁמָעֵאל! דִּלְמָא אַיְּידֵי דְּזוּטַר אִתְּמוֹחֵי מִתְּמַח.

**William Davidson Edition - English:**
**Rabbi Akiva says: Just as** there is **a key to a house, so too,** there is **a key to a woman, as it is stated: “And He opened her womb”** (Genesis 30:22). The Gemara challenges: The incident **involving the students of Rabbi Yishmael,** who found that the woman had only four additional limbs rather than five, i.e., there was no key, poses **a difficulty for Rabbi Akiva.** The Gemara responds: **Perhaps since** it is **small, it dissolved** in the water when they boiled the corpse.


###### Bekhorot 45a:20
[Bekhorot 45a:20](https://torahapp.org/share/book/Bekhorot/r/45a:20)

אָמַר רַב: וְכוּלָּן אֵין מְטַמְּאִין בְּאֹהֶל, שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״, דָּבָר הַשָּׁוֶה לְכׇל אָדָם.

**William Davidson Edition - English:**
**Rav says: And all of them,** i.e., all the limbs found only in a woman, **do not impart impurity in a tent, as it is stated: “This is the law: When a person dies in a tent”** (Numbers 19:14), indicating that only **an item that is equal for all people,** male and female, imparts impurity in a tent.


###### Bekhorot 45a:21
[Bekhorot 45a:21](https://torahapp.org/share/book/Bekhorot/r/45a:21)

אֲמַר לֵיהּ אַבָּיֵי: וּבְאִישׁ לֵיכָּא? וְהָכְתִיב: ״צִירִים אֲחָזוּנִי כְּצִירֵי יוֹלֵדָה״! צִירֵי בָשָׂר. וְהָכְתִיב: ״אֲדֹנִי בַּמַּרְאָה נֶהֶפְכוּ צִירַי״! הָכָא נָמֵי צִירֵי בָשָׂר. הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי לָא תֵּימָא הָכִי, מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנֶה הֵיכִי מַשְׁכַּחַתְּ לַהּ? לָא בְּאִישׁ וְלָא בְּאִשָּׁה.

**William Davidson Edition - English:**
**Abaye said to him: And are there no** hinges **in a man? But isn’t it written: “Pangs [*tzirim*] have taken hold upon me, as the pangs of a woman in travail”** (Isaiah 21:3)? The Gemara responds: The verse is referring specifically to **hinges of flesh,** which are not considered limbs, as they contain no bones. The Gemara persists: **But isn’t it written: “My lord, by reason of the vision my pains [*tzirai*] come”** (Daniel 10:16)? The Gemara responds: **Here too,** the verse is referring to **hinges of flesh.** The Gemara notes: **So too, it is reasonable** that the hinges of a male are only of flesh, **as if you do not say so,** then as far as the **248** limbs that the Sages stated constitute a human body, **how can you find** them? **Neither in a man nor in a woman.**