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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 3


(a) Abaye answers the original Kashya (regarding 'ha'Kol Shochtim u'Shechitasan Kesheirah') differently. He establishes 'ha'Kol Shochtin' by a Kuti.
Under what circumstances may he Shecht Lechatchilah?

(b) What does Abaye say about a case where a Yisrael walked in and out during the Shechitah ('Yotzei ve'Nichnas')?

(c) What is the problem with a Kuti's Shechitah? Why can he not be trusted even with a Yisrael walking in and out during the Shechitah?

(a) How do the Kutim interpret the Pasuk in Kedoshim "Lifnei Iver Lo Siten Michshol"?

(b) How does Abaye then interpret 'u'Shechitasan Kesheirah'?

(c) What is the problem with the Seifa 've'Chulan she'Shachtu, va'Acherim Ro'in Osan, Shechitasan Kesheirah'?

(d) How do we answer it?

(a) Rava queries Abaye from a Mishnah in Avodah-Zarah.
What does the Tana there say (regarding the Kashrus of the wine) in a case where someone leaves a Nochri in his wine-store, and arranges with a Yisrael to go in from time to time?

(b) Then what prevents us from learning from there that a Kuti too, may Shecht Lechatchilah under the same circumstances?

(c) Rava does prove his point however, from the Seifa of that Mishnah. What does the Tana say about a Shomer (a supervisor)?

(d) Why does the Seifa not contradict the Reisha, which only permits such a case, Bedieved?

(a) So Rava too, establishes our Mishnah by a Kuti.
But how does *he* establish 'ha'Kol Shochtin'? Under what circumstances may a Kuti Shecht Lechatchilah?

(b) And how does he then interpret 'u'Shechitasan Kesheirah' Bedi'eved?

(c) What problem do we have with the Seifa 've'Chulan she'Shachtu va'Acherim Ro'in Osan ... '? It cannot refer to a Chashu, as we have already explained. But why can it not refer to a Kuti when a Yisrael is Yotzei ve'Nichnas?

(a) Rav Ashi solves the problem in our Mishnah by establishing the case by a Yisrael Mumar.
What is a 'Mumar'?

(b) Based on a statement of Rava, under which circumstances does 'ha'Kol Shochtin' then speak?

(c) What is the definition of a 'Mumar le'Te'avon'? On what grounds do we trust his Shechitah here (even Lechatchilah)?

(d) How does 'u'Shechitaso Kesheirah' then speak?

6) What problem do we have with the Seifa 've'Chulan she'Shachtu va'Acherim Ro'in Osan ... '? Why can it not refer to a Mumar who Shechted with a knife that was ...
  1. ... previously inspected?
  2. ... not previously inspected, assuming that the knife is available?
  3. ... not previously inspected, assuming that it is not?
Answers to questions



(a) Ravina learns 'ha'Kol Shochtin', 'ha'Kol Mumchin Shochtin'.
What does he mean?

(b) This speaks even though he does not have experience.
How do we define 'experience'?

(c) Seeing as he is fluent in the Halachos, why might we have thought that a lack of experience will make any difference?

(d) And how will we then explain ...

  1. ... 'u'Shechitasan Kesheirah'?
  2. ... 've'Chulan she'Shachtu'?
(a) Alternatively, Ravina learns 'ha'Kol Muchzakin Shochtin', with reference to an experienced Shochet.
Does it make any difference whether we know him to be conversant in Hilchos Shechitah or not?

(b) And how will we then explain ...

  1. ... 'u'Shechitasan Kesheirah' then refer to?
  2. ... 've'Chulan she'Shachtu' then refer to?
(a) Why do Ravina ('ha'Kol Shochtin Mumchin/Muchzakin') and Rabah bar Ula ('ha'Kol Shochtin Afilu Tamei be'Chulin') decline to learn like Abaye ('ha'Kol Shochtin Afilu Kuti ... be'Yisrael Omdin al Gabav'), Rava ('ha'Kol Shochtin Afilu Kuti ... be'Yotzei ve'Nichnas') and Rav Ashi ('ha'Kol Shochtin Afilu Yisrael Mumar')?

(b) Why do the other Amora'im decline to learn like ...

  1. ... Rabah bar Ulah in the first Lashon, which considers the Mishnah in Chulin to be the Ikar?
  2. ... Rabah bar Ulah in the second Lashon, which considers the Sugya in Zevachim to be the Ikar?
  3. ... Ravina in the first Lashon ('ha'Kol Mumchin Shochtin')?
  4. ... Ravina in the second Lashon ('ha'Kol Muchzakin Shochtin')?
(c) Rava declines to learn like Abaye, because of his Kashya from the Mishnah in Avodah-Zarah ('Ein ha'Shomer Tzarich Lih'yos Yoshev u'Meshamer ... '). But why does Abaye decline to learn like Rava?
(a) Why does Rav Ashi decline to learn like Abaye and Rava?

(b) Abaye declines to learn like Rav Ashi, because he disagrees with Rava ('Yisrael Ochel Neveilos le'Te'avon ... '), on whom Rav Ashi's opinion is based.
But why does Rava not learn like Rav Ashi, with whom he obviously concur?

Answers to questions

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