## Keritot Daf 10b

###### Keritot 10b:1
[Keritot 10b:1](https://torahapp.org/share/book/Keritot/r/10b:1)

מְפוּזָּרִין? הָא אָמְרִי רַבָּנַן: לְוָלָד שֵׁנִי מָנְיָא! אֶלָּא לָאו רַבִּי יְהוּדָה הִיא, וּשְׁמַע מִינַּהּ: חוּמְרָא אִית לֵיהּ, קוּלָּא לֵית לֵיהּ.

**William Davidson Edition - English:**
it is possible for a woman who gave birth to count **dispersed** days? No, as **the Rabbis say** that **she counts** the days from the birth **of** the **second fetus. Rather, is it not** the opinion of **Rabbi Yehuda? And** therefore, **conclude from it** that Rabbi Yehuda **is of** the opinion that the second offspring is considered as though it exists only where **a stringency** results, but where **a leniency** results, **he is not of** the opinion that the second offspring is considered to have existed.


###### Keritot 10b:2
[Keritot 10b:2](https://torahapp.org/share/book/Keritot/r/10b:2)

וְעוֹד אָמַר רַב אָשֵׁי, תָּא שְׁמַע: ״וְשֵׁשֶׁת יָמִים״ – יָכוֹל בֵּין רְצוּפִין וּבֵין מְפוּזָּרִין? תַּלְמוּד לוֹמַר: ״שִׁשִּׁים״, מָה שִׁשִּׁים כּוּלָּן רְצוּפִין – אַף שִׁשָּׁה כּוּלָּן רְצוּפִין. מַנִּי? אִלֵּימָא רַבָּנַן, מִי אִית לְהוּ לְרַבָּנַן מְפוּזָּרִין? הָאָמְרִי רַבָּנַן: לְוָלָד שֵׁנִי מָנְיָא!

**William Davidson Edition - English:**
**And further, Rav Ashi said: Come** and **hear** a proof from a *baraita*, which discusses the verse: “Sixty days **and six days”** (Leviticus 12:5). One **might** have thought that she counts these six days **whether they are continuous or dispersed,** so that if, for example, she miscarried on the sixty-third day, she would complete the remaining three days of purity for the first fetus after completing the period of purification for the second. Therefore, **the verse states: “Sixty”** to teach that **just as the sixty days are all continuous, so too, the six days are all continuous. Whose** opinion is this? **If we say** it is the opinion of **the Rabbis,** that cannot be correct, as **are the Rabbis** of the opinion that it is possible for a woman who gave birth to count **dispersed** days? **Didn’t the Rabbis say** that **she counts for** the **second offspring?**


###### Keritot 10b:3
[Keritot 10b:3](https://torahapp.org/share/book/Keritot/r/10b:3)

אֶלָּא לָאו רַבִּי יְהוּדָה הִיא, וּשְׁמַע מִינַּהּ: חוּמְרָא אִית לֵיהּ, קוּלָּא לֵית לֵיהּ? שְׁמַע מִינָּה.

**William Davidson Edition - English:**
**Rather, is it not** the opinion of **Rabbi Yehuda? And** therefore, may one **conclude from it** that **Rabbi Yehuda is of** the opinion that the second offspring is considered extant only where **a stringency** results; but where **a leniency** results, **he is not of** the opinion that the second offspring is considered to have existed? The Gemara rules: Indeed, **conclude from it** that this is the case.


###### Keritot 10b:4
[Keritot 10b:4](https://torahapp.org/share/book/Keritot/r/10b:4)

**מַתְנִי׳** אֵלּוּ מְבִיאִין קׇרְבָּן עוֹלֶה וְיוֹרֵד: עַל שְׁמִיעַת קוֹל, וְעַל בִּטּוּי שְׂפָתָיִם, וְעַל טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיּוֹלֶדֶת, וְהַמְצוֹרָע.

**William Davidson Edition - English:**
**MISHNA:** **These** are the five situations mentioned in the mishna (9a) in which one **brings a sliding-scale offering: For hearing the voice** of an oath, i.e., where one took a false oath that he does not have any testimony to provide on a given issue; **and for** the **utterance of the lips,** which is a case where one took a false oath about a different matter; **and for** the **defiling of** the **Temple,** by entering it while ritually impure, **or** defiling **its sacrificial** foods, by partaking of them while ritually impure; **and a woman after childbirth; and a leper** at the end of his purification process.


###### Keritot 10b:5
[Keritot 10b:5](https://torahapp.org/share/book/Keritot/r/10b:5)

**גְּמָ׳** תָּנוּ רַבָּנַן: יֵשׁ מֵבִיא בְּדַלּוּת וַעֲשִׁירוּת, וְיֵשׁ מֵבִיא בְּדַלּוּת וְיֵשׁ מֵבִיא בְּדַלֵּי דַלּוּת:

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** a *baraita* with regard to the nature of a sliding-scale offering, which varies depending on the owner’s financial status: **There is** a case in which **one brings** the offering in one of two possible states, either a bird offering if the individual is in a state **of poverty or** an animal offering if he is in a state of **wealth; and there is** a case in which **one brings** the offering in one of three possible states, of wealth, **of poverty,** or **of extreme poverty.**


###### Keritot 10b:6
[Keritot 10b:6](https://torahapp.org/share/book/Keritot/r/10b:6)

יוֹלֶדֶת – מְבִיאָה בְּדַלּוּת וַעֲשִׁירוּת. מְצוֹרָע – מֵבִיא בְּדַלּוּת. שְׁמִיעַת הַקּוֹל וּבִטּוּי שְׂפָתָיִם וְטוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו – מְבִיאִין בְּדַלּוּת וְדַלֵּי דַלּוּת.

**William Davidson Edition - English:**
The Gemara elaborates: **A woman after childbirth brings** a sliding-scale offering either **in poverty,** i.e., two doves or two pigeons, one as a burnt offering and one as a sin offering, **or** in **wealth,** i.e., a lamb as a burnt offering and a dove or a pigeon as a sin offering (see Leviticus 12:1–8). **A leper brings** the offering either **in poverty** in the form of a lamb for a guilt offering, and two doves or two pigeons, one as a sin offering and one as a burnt offering, or in wealth in the form of a lamb for a guilt offering, a lamb as a burnt offering, and a female lamb as a sin offering (see Leviticus 14:10–22). For **the hearing of the voice,** i.e., taking a false oath that one cannot provide testimony, **or the utterance of the lips,** or the **defiling of** the **Temple or its sacrificial** foods, one **brings** an offering either in wealth, i.e., a female lamb or goat as a sin offering, **or in poverty,** i.e., two doves or two pigeons, one as a sin offering and one as a burnt offering, **or in extreme poverty,** i.e., a meal offering.


###### Keritot 10b:7
[Keritot 10b:7](https://torahapp.org/share/book/Keritot/r/10b:7)

תַּנְיָא אִידַּךְ: יֵשׁ מֵבִיא אֶחָד תַּחַת אֶחָד, יֵשׁ מֵבִיא שְׁנַיִם תַּחַת שְׁנַיִם, יֵשׁ מֵבִיא שְׁנַיִם תַּחַת אֶחָד, יֵשׁ מֵבִיא אֶחָד תַּחַת שְׁנַיִם, מִכָּאן אַתָּה לָמֵד לַעֲשִׂירִית הָאֵיפָה בִּפְרוּטָה.

**William Davidson Edition - English:**
It **is taught** in **another** *baraita*: When offerings are brought in poverty rather than wealth, **there is** a case in which one **brings one** offering **instead of** a different **one; there is** a case in which one **brings two** offerings **instead of two** other offerings; **there is** a case in which one **brings two** offerings **instead of one** offering; and **there is** a case in which one **brings one** offering **instead of two** offerings. **From here you may derive** that the offering **of one-tenth of an ephah** may be worth as little **as one *peruta*.**


###### Keritot 10b:8
[Keritot 10b:8](https://torahapp.org/share/book/Keritot/r/10b:8)

יוֹלֶדֶת מְבִיאָה אַחַת תַּחַת אַחַת – פְּרִידָה אַחַת וָעוֹף תַּחַת כֶּבֶשׂ, מְצוֹרָע – שְׁתֵּי פְרִידִין תַּחַת שְׁנֵי כְבָשִׂים, שְׁמִיעַת הַקּוֹל וּבִטּוּי שְׂפָתָיִם וְטוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו – מְבִיאִין שְׁתֵּי פְרִידִין תַּחַת כִּבְשָׂה אַחַת, וּמְבִיאִין בְּדַלֵּי דַלּוּת עֲשִׂירִית הָאֵיפָה תַּחַת שְׁתֵּי פְרִידִין.

**William Davidson Edition - English:**
**A woman after childbirth brings one** offering **instead of one** offering: **One young bird,** as a sin offering that she would bring even in wealth, **and** another **bird** as a burnt offering **instead of** the **lamb. A leper** brings **two young birds instead of two lambs.** For **the hearing of the voice and the utterance of the lips and the defiling of** the **Temple or its sacrificial** foods, one **brings two young birds instead of one female lamb, and in** a case **of extreme poverty** one **brings one** meal offering of **one-tenth of an ephah instead of two young birds.**


###### Keritot 10b:9
[Keritot 10b:9](https://torahapp.org/share/book/Keritot/r/10b:9)

קָתָנֵי: מִכָּאן אַתָּה לָמֵד לַעֲשִׂירִית הָאֵיפָה שֶׁהִיא בִּפְרוּטָה. מְנָלַן? דְּתָנוּ רַבָּנַן: הָאוֹמֵר ״הֲרֵי עָלַי בְּסֶלַע לַמִּזְבֵּחַ״ – מֵבִיא כֶּבֶשׂ, שֶׁאֵין דָּבָר קָרֵב בְּסֶלַע אֶלָּא כֶּבֶשׂ.

**William Davidson Edition - English:**
The *baraita* **teaches: From here you may derive** that the offering **of one-tenth of an ephah** may be worth as little **as one *peruta*.** The Gemara asks: **From where do we** learn this *halakha*? The Gemara answers that it is **as the Sages taught** in a *baraita*: In the case of **one who says: It** is incumbent **upon me to** bring an offering worth **one *sela* to the altar,** he **brings a lamb, as there is nothing that is sacrificed upon the altar** that is worth **one *sela* other than a lamb.**


###### Keritot 10b:10
[Keritot 10b:10](https://torahapp.org/share/book/Keritot/r/10b:10)

מִמַּאי? מִדְּאָמַר רַחֲמָנָא ״אֵיל אָשָׁם בְּכֶסֶף שְׁקָלִים״, מִכְּלָל דְּכֶבֶשׂ בֶּן שָׁנָה בְּסֶלַע, מִדִּכְתִיב ״כֶּבֶשׂ בֶּן שְׁנָתוֹ״. וּתְנַן: עָמְדוּ קִינִּין בּוֹ בַּיּוֹם בְּרִבְעָתַיִם.

**William Davidson Edition - English:**
**From where** is this *halakha* derived? It is derived **from** the fact **that the Merciful One states** in the Torah that the **ram** brought in its second year as **a guilt offering** must be “according to your valuation in **silver** by **shekels”** (Leviticus 5:15), i.e., it must be worth two *sela*. It may therefore be understood **by inference that a lamb,** i.e., a young ram, **in its** first **year is** worth **one *sela*.** And it is known that a lamb is brought when it is within its first year, **as it is written: “A lamb of the first year”** (Leviticus 12:6). **And we learned** in a mishna (8a): The price of **nests,** i.e., pairs of birds brought by an impoverished person instead of a lamb, **stood that day at one-quarter** of a silver dinar. A quarter-dinar is one-sixteenth of a *sela*, the price of a lamb.


###### Keritot 10b:11
[Keritot 10b:11](https://torahapp.org/share/book/Keritot/r/10b:11)

וּמִדְּחָס רַחֲמָנָא עֲלֵיהּ דְּדַלּוּת לְמִיהְוֵי חַד מִשֵּׁית עֲשַׂר בַּעֲשִׁירוּת, חָס רַחֲמָנָא עֲלֵיהּ דְּדַלֵּי דַּלּוּת לְמִיהְוֵי חַד מִשֵּׁית עֲשַׂר בְּדַלּוּת.

**William Davidson Edition - English:**
**And from** the fact **that the Merciful One has mercy upon** one who brings an offering **in poverty,** in that He permits him to bring an offering **that is** worth **one-sixteenth** of the value of the lamb that is brought **in wealth,** it may be inferred that **the Merciful One takes pity upon** one who brings an offering **in extreme poverty,** and consequently He permits him to bring an offering **which is** worth **one-sixteenth** of the value of the offering brought **in** moderate **poverty.** Accordingly, the offering brought in extreme poverty may be equal to a two hundred fifty-sixth part of the value of a *sela*.


###### Keritot 10b:12
[Keritot 10b:12](https://torahapp.org/share/book/Keritot/r/10b:12)

אִם כֵּן, דַּלּוּת כְּמָה הָוְיָא – רִיבְעָא, וּכְמָה פְּרִיטֵי בְּרִיבְעָא – אַרְבָּעִים וּתְמָנְיָא פְּרִיטֵי, חַד מִשֵּׁית עֲשַׂר כְּמָה הָוֵי דְּדַלּוּת – תְּלָתָא פְּרִיטֵי.

**William Davidson Edition - English:**
The Gemara examines the mathematics necessary to determine that the value of the offering brought in extreme poverty is equal to one *peruta*: **If so, how much is** the offering brought in **poverty** worth? It is worth **one-quarter** of a dinar. **And how many *perutot*** are **in one-quarter** of a dinar? **Forty-eight *perutot*.** Accordingly, **how many** *perutot* **are** in the offering brought in extreme poverty, which is worth **one-sixteenth of** the offering brought in **poverty? Three *perutot*.**


###### Keritot 10b:13
[Keritot 10b:13](https://torahapp.org/share/book/Keritot/r/10b:13)

דְּקָתָנֵי: מִכָּאן אַתָּה לָמֵד לַעֲשִׂירִית הָאֵיפָה בִּפְרוּטָה, אַמַּאי פְּרוּטָה? הָאָמְרַתְּ: עֲשִׂירִית הָאֵיפָה דַּלֵּי דַּלּוּת הוּא, וְאָמְרַתְּ חַד מִשֵּׁית סְרֵי דְּדַלּוּת הוּא, דְּחָשְׁבִינַן דִּתְלָתָא פְּרִיטֵי הָוַיִין!

**William Davidson Edition - English:**
The Gemara objects: **But** with regard to **that** which the *baraita* **teaches: From here you may derive** that the offering **of one-tenth of an ephah** may be worth as little **as one *peruta*, why** did the *baraita* teach that it may be worth **one *peruta*,** rather than three *perutot*? **Didn’t you say** that **one-tenth of an ephah is** brought in **extreme poverty, and you** also **said** that this offering should be worth **one-sixteenth of** the offering brought in **poverty, which we calculated to be three *perutot*?**


###### Keritot 10b:14
[Keritot 10b:14](https://torahapp.org/share/book/Keritot/r/10b:14)

תַּנָּא מִיּוֹלֶדֶת יָלֵיף, דְּמַתְיָא פְּרִידָה אַחַת תַּחַת כֶּבֶשׂ, דְּהָוֵי חַד מִתְּלָתִין וּתְרֵין דְּכֶבֶשׂ. וְעַד כָּאן, דַּלֵּי דַּלּוּת כְּמָה הָוֵי – חַד מִשֵּׁית עֲשַׂר בְּדַלּוּת, דְּמֵהֵיכָא יָלֵיף – מִכֶּבֶשׂ וְאַיִל. עַד כָּאן, פְּרוּטָה וּפַלְגָא הָוֵי!

**William Davidson Edition - English:**
The Gemara answers: **The *tanna* derives** the cost of an offering brought in poverty **from** the case of **a woman after childbirth, who brings one bird instead of a lamb, as** a bird **is** worth **one thirty-second** of the value **of a lamb.** The Gemara asks: **But until now, how much** was the offering brought in **extreme poverty** calculated to be worth? **One-sixteenth** of the value of the offering brought **in poverty.** And **from where** is this **derived?** It is derived **from** the value of **the lamb and** the **ram,** as explained earlier. If so, **until now,** the calculations lead to the conclusion that the offering brought in extreme poverty **is** worth **one and one-half *perutot*,** as one thirty-second of the value of a lamb is equal to one-eighth of a silver dinar rather than one-quarter, which means that the offering brought in poverty is worth twenty-four *perutot*, one-sixteenth of which is equal to one and one-half *perutot*.


###### Keritot 10b:15
[Keritot 10b:15](https://torahapp.org/share/book/Keritot/r/10b:15)

אָמַר רָבָא: כּוּלַּהּ מִילְּתָא מִיּוֹלֶדֶת יָלֵיף, וְהָכִי קָאָמַר: מִדְּחָס רַחֲמָנָא עֲלֵיהּ דְּדַלּוּת לְמִיהְוֵי חַד מִתְּלָתִין וּתְרֵין בַּעֲשִׁירוּת, וּמַאי הִיא – יוֹלֶדֶת, הָכִי חָס רַחֲמָנָא עֲלֵיהּ דְּדַלֵּי דַּלּוּת לְמִיהְוֵי חַד מִן תְּלָתִין וּתְרֵין בְּדַלּוּת.

**William Davidson Edition - English:**
Rather, **Rava said** a different answer: **The entire matter is derived from** the offering brought by **a woman after childbirth, and this** is what the *tanna* **is saying:** It is derived **from** the fact that **the Merciful One has mercy upon** one who brings an offering **in poverty, in** that he may bring an offering **which is** worth **one thirty-second** of the value of the offering brought **in wealth.** Rava adds parenthetically: **And** from **what** case **is this** principle derived? From the case of **a woman after childbirth. So too, the Merciful One has mercy upon** one who brings an offering **in extreme poverty, in** that he may bring an offering **that is** worth **one thirty-second** of the value of the offering brought in moderate **poverty.**


###### Keritot 10b:16
[Keritot 10b:16](https://torahapp.org/share/book/Keritot/r/10b:16)

אִי הָכִי, נְכֵי רִיבְעָא דִּפְרוּטָה הָוֵי! הָכִי נָמֵי, אֶלָּא דְּלָאו אוֹרַח אַרְעָא לְאֵיתוֹיֵי פָּחוֹת מִפְּרוּטָה לַמָּקוֹם.

**William Davidson Edition - English:**
The Gemara objects: **If so,** the value should **be one *peruta* minus one-quarter,** i.e., three-quarters of a *peruta*. The Gemara explains: **Indeed** that is so, **but** it is **not proper conduct to bring** an offering worth **less than one *peruta* before God.**


###### Keritot 10b:17
[Keritot 10b:17](https://torahapp.org/share/book/Keritot/r/10b:17)

**מַתְנִי׳** מָה בֵּין שִׁפְחָה לְבֵין כׇּל הָעֲרָיוֹת? שֶׁלֹּא שָׁוְותָה לָהֶן לֹא בָּעוֹנֶשׁ וְלֹא בַּקׇּרְבָּן. שֶׁכׇּל הָעֲרָיוֹת בְּחַטָּאת, וְשִׁפְחָה בְּאָשָׁם. כׇּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר.

**William Davidson Edition - English:**
**MISHNA:** **What are** the differences **between** an espoused **maidservant and all those** others **with whom relations are forbidden?** The difference is **that** the status of the maidservant **is not equal to their** status, **neither with regard to punishment nor with regard to an offering, as** one who unwittingly engages in intercourse with **any of those with whom relations are forbidden** is liable **to** bring **a sin offering, and** by contrast, one who unwittingly engages in intercourse with an espoused **maidservant** is liable **to** bring **a guilt offering.** One who unwittingly engages in intercourse with **any of those with whom relations are forbidden** brings **a female** animal, **and** one who unwittingly engages in intercourse with an espoused **maidservant** brings **a male** animal, as a sin offering is a female and a guilt offering is a male.


###### Keritot 10b:18
[Keritot 10b:18](https://torahapp.org/share/book/Keritot/r/10b:18)

כׇּל הָעֲרָיוֹת אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקׇּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה לֹא הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת, וְלֹא הִשְׁוָה אִשָּׁה לָאִישׁ בַּקׇּרְבָּן.

**William Davidson Edition - English:**
Furthermore, with regard to engaging in intercourse with **any of those with whom relations are forbidden, both the man and the woman are equal with regard to** liability to receive **lashes** if they were forewarned, **and with regard to** liability to bring **an offering** if they did so unwittingly. **And in** the case of one who engages in intercourse with **a maidservant,** the Torah **did not equate the man with the woman with regard to lashes,** as she alone is flogged, as will be explained, **and** the Torah **did not equate the woman with the man with regard to** bringing **an offering,** as she does not bring an offering.


###### Keritot 10b:19
[Keritot 10b:19](https://torahapp.org/share/book/Keritot/r/10b:19)

כׇּל הָעֲרָיוֹת עָשָׂה בָּהֶן אֶת הַמְעָרֶה כְּגוֹמֵר, וְחַיָּיב עַל כׇּל בִּיאָה וּבִיאָה.

**William Davidson Edition - English:**
**With regard to** intercourse with **any of those with whom relations are forbidden,** the Torah **rendered** the halakhic status of **one who engages in the initial stage** of intercourse [*hame’areh*] to be **like** that of one who **completes** the act, **and one is liable** to bring a sin offering **for each and every** act of **intercourse** that he performs unwittingly. By contrast, in the case of relations with an espoused maidservant, one is liable only for completing the act of intercourse, and the man brings a single offering for several transgressions.


###### Keritot 10b:20
[Keritot 10b:20](https://torahapp.org/share/book/Keritot/r/10b:20)

(זוֹ חוֹמֶר) הֶחְמִיר בְּשִׁפְחָה,

**William Davidson Edition - English:**
**This is a stringency** that the Torah **imposed with regard to the maidservant** relative to other individuals with whom relations are forbidden: