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Kollel Iyun Hadaf, Jerusalem

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Chulin 99

CHULIN 99 - sponsored by Dr. Lindsay A. Rosenwald of Lawrence NY, in honor of his father, David ben Aharon ha'Levy Rosenwald of blessed memory.


1) According to Ravina, the Beraisa 'Zehu Heter ha'Ba mi'Chelal Isur' refers to the place where the Zero'a Besheilah is cut from the leg, which is ...

1. ... normally Asur - incorporating the cases included in "u'Basar ba'Sadeh Tereifah" (such as where the Ubar stuck out its foot and one cut it off, as we learned in 'Beheimah ha'Maksheh').
2. ... Mutar with regard to all Isurim of Kodshim (not connected with 'Yotze'), such as Chazeh ve'Shok and the Eimurim that were cooked still attached to the Basar (Tosfos DH 'Lo Nitzrechah').
2) Rav Dimi cited the opinion of Rav Shmuel bar Rav Yitzchak (who requires one in a hundred to become Bateil). Abaye queried him from a Mishnah in Orlah, which states 'Kol ha'Mechametz, u'Metavel u'Medame Lehachmir Miyn u'Miyno'.
With reference to Terumah ...
1. ... 'Mechametz' means - that one causes a Chulin dough to rise with yeast of Terumah.
2. ... 'Metavel' means - that one cooks a Chulin dish with Terumah spices.
3. ... 'Medame' means - that one cooks a Chulin mixed with Terumah ingredients.
(a) The Shi'ur of Bitul regarding Terumah is - one in a hundred and one.

(b) The Tana says that Miyn ve'she'Eino Miyno' - is sometimes Lehakeil and sometimes Lehachmir.

(c) 'Lehachmir' there refers to where one cooked a Chulin bean stew with lentils of Terumah which are Nosen Ta'am. The Tana is referring to ...

1. ... the Chumra of Nosen Ta'am, which is Asur even if the mixture contains a hundred and one measures of Chulin to the one of Terumah (for instance, if the Terumas Ma'aser fell back into the Chulin from which it was initially separated).
2. ... the Kula of Eino Nosen Ta'am, which is permitted to a Zar even if the stew does not contain a hundred and one measures of Chulin to the one of Terumah.
(d) The Shi'ur Bitul of a hundred and one regarding Terumah pertains to - Yavesh be'Yavesh (when Terumah wheat for example, falls into a hundred and one of Chulin, where on the one hand, it is not Nosen Ta'am, and on the other, the Terumah remains intact).
(a) With regard to the case of 'le'Kula', where the stew does not contain a hundred and one measures of Chulin to the one of Terumah - Abaye thinks that there must be at least Shishim (in order to become Bateil), a Kashya on Rav Dimi.

(b) Rav Dimi will answer that, according to Rebbi Shmuel bar Rav Yitzchak, there is not a hundred and one, but there is a hundred. The problem with this is that the Reisha (which we are about to discuss) speaks about the Shi'ur of a hundred, which suggests that the Seifa speaks about the Shi'ur of Shishim (as we shall now see).




(a) The Tana rules in the Reisha regarding 'Miyn u'Miyno Lehachmir' that if a piece of yeast of wheat falls into a wheat dough, sufficiently large to be Mechametz it - it is Asur to Zarim, even if there is a hundred and one, because Nosen Ta'am is always Asur.

(b) The Chumra to which the Tana refers is - that if there is not a hundred and one, then it is Asur even there is not sufficient yeast to be Mechametz the dough.

(c) Abaye interprets a hundred and one - as a hundred and one including the Isur. And it therefore transpires that in the Reisha, the Tana requires a hundred against the yeast of Terumah, whereas in the Seifa, Shishim is sufficient to be Mevatel the lentils of Terumah.

(d) Rav Dimi counters that - by interpreting a hundred and one as a hundred and one in the dough against the yeast, whereas in the Seifa, one hundred will suffice.

(a) Abaye asked Rav Dimi that if the Reisha is speaking when there is a hundred and one in the dough alone, then why is the yeast not Bateil even if it is sufficiently large to be Mechametz the dough, which it ought to be - because one can assume that there is nothing that gives so much taste (that is not Bateil in a hundred and one).

(b) Rav Dimi reacted to that - with silence (because he had no answer).

(c) Abaye himself however, answered the Kashya - by suggesting that perhaps yeast is particularly sharp, and gives out more taste than other food.

(d) Rav Dimi's reaction to that was based on a statement of Rebbi Yossi b'Rebbi Chanina, who stated - that not all Shi'urim are the same, and that fish-juice for example, requires almost two hundred to be Mevatel it.

(a) Rebbi Yossi b'Rebbi Chanina based his statement on a Mishnah in T'rumos - where the Tana rules that the fish-juice of 'a Tamei fish' is Asur.

(b) Rebbi Yehudah gives the Shi'ur as 'Revi'is be'Sa'sayim'. A Revi'is is - a quarter of a Lug.

(c) There are four Lugin in a Kav, six Kabin in a Sa'ah ...

1. ... twenty-four Lugin in a Sa'ah, and ...
2. ... a hundred and ninety-two Revi'is in two Sa'ah.
(d) Rebbi Yehudah says this in spite of his ruling 'Miyn be'Miyno Lo Bateil' - because fish-juice (which on the one hand is stronger than other food, on the other hand) is merely a juice whose Isur is only mi'de'Rabbanan (Tosfos DH 'Sha'ani').
(a) We learned in our Mishnah that one reckons a thigh that is cooked together with the Gid ha'Nasheh like meat that is cooked together with turnip. Rav Huna explains 'turnip' to mean - the green of the turnip, or the top wide end which is sweeter than the pointed end.

(b) This is a Chumra - since more meat is required to be Mevatel the sweet taste of the head of the turnip than of the pointed end.

(c) We establish our Mishnah not like Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah, who holds 'Ein be'Gidin be'Nosen Ta'am'. Consequently, he will permit a thigh that was cooked together with its Gid ha'Nasheh, once the Gid has been removed.

(a) When someone went in to ask Rebbi Chanina what to do with a thigh that had been cooked together with the Gid ha'Nasheh - Rebbi Yehudah bar Zevina was sitting by the door leading to his room.

(b) When the man came out with a Heter to eat the thigh, he told the man - to re-enter the room, and repeat the She'eilah (because he ruled like our Mishnah).

(c) Rebbi Chanina however, instructed the man - to go and tell whoever was sitting his door (and pestering him) that 'Ein be'Gidin be'Nosen Ta'am'.

(d) Although Rebbi Ami held 'Yesh be'Gidin be'Nosen Ta'am', he remained silent when Rebbi Yitzchak ben Chaluv permitted the questioner sent to him by Rebbi Ami, to throw out the Gid and eat the thigh - in deference to Rebbi Yehoshua ben Levi, in whose name he issued the ruling.

(a) The final ruling in the matter is - 'Ein be'Gidin be'Nosen Ta'am'.

(b) This will not apply however - to the fat of the Gid, which is Nosen Ta'am (see second Tosfos DH 've'Hilch'sa').

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