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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 8


(a) What might be the problem with using a heated knife to Shecht?

(b) Then why does Rebbi Zeira Amar Shmuel declare the Shechitah Kasher?

(c) Why is he not afraid that the side of the knife will touch the pipe before the majority has been cut?

(a) The Mishnah in Nega'im discusses a Sh'chin (a boil) and a Michvah (a burn).
What does the Tana mean when he gives the maximum time period as one week (as opposed to Se'eis and Sapachas, where the maximum time period is a fortnight)?

(b) Which two Simanim render a Sh'chin and a Michvah Tamei?

(c) Why does the Torah then divide them into two Parshiyos?

(a) What, besides a burn caused by fire, does 'Michvah' incorporate?

(b) What is then the definition of a Sh'chin?

(c) What does the Beraisa come to include when it concludes ...

  1. ... in the Seifa 'u've'Chol Davar ha'Ba Machmas ha'Or'?
  2. ... in the Reisha 'u've'Chol Davar she'Lo Ba Machmas ha'Or'?
(d) How does another Beraisa define Tzara'as on a location where a burn followed a boil, or vice-versa?
(a) The question now arises as to the definition of Tzara'as on a location which was struck with a hot spit-rod, whether it is considered a Sh'chin or a Michvah.
What are the ramifications of the She'eilah? What is now the She'eilah?

(b) How do we refute the proof from ...

  1. ... Rebbi Zeira Amar Shmuel, who said 'Chidudah Kodem le'Libunah'? Why is that not a proof that the stroke precedes the burn?
  2. ... the Beraisa 'Libein Sh'pud Ve'hikah Bo, Nadun Mishum Michvas Eish'?
    Why is this not a proof that the stroke precedes the burn?
(a) What do we learn from the Pasuk in Re'ei (in connection with Avodah Zarah) "Abeid Te'abdun es Kol ha'Mekomos"?

(b) Why does Rav Nachman Amar Rabah bar Avuhah ...

  1. ... permit Shechting with a knife of Avodah-Zarah?
  2. ... forbid cutting meat with it?
(c) Under which circumstances does Rava maintain that one may ...
  1. ... not Shecht with it?
  2. ... cut meat with it?
(d) How do we establish Rava's latter ruling, to explain why the pieces of meat are not forbidden on account of the grease on the knife?
(a) What is the Machlokes between Rebbi Akiva and Rebbi Yishmael (in Avodah-Zarah) with regard to a brand new idol?

(b) What will they both hold regarding a K'li of Avodas Kochavim?

(c) What problem does this create with the way we just established Rava's statement?

(d) We answer that Rava may be speaking in a case where the knife was in fact used for Avodah Zarah, but for cutting wood, and not meat.
Alternatively, how might Rava be speaking, even assuming that it was used for cutting meat?

Answers to questions



(a) According to Rav, if someone Shechts with a knife belonging to a Nochri, the Beis ha'Shechitah (the neck) requires peeling.
What does Rabah bar bar Chanah say?

(b) How do we initially establish their Machlokes?

(c) We conclude however, that both opinions agree that the Beis ha'Shechitah is ...

  1. ... hot. If that is so, why does Rabah bar bar Chanah require only washing?
  2. ... cold. Then why does Rav require the neck to be peeled?
(d) According to Rabah bar bar Chanah, why does the Beis ha'Shechitah need even washing?
(a) What can we extrapolate from the Lashon 'ha'Shochet be'Sakin shel Nochri'?

(b) What will be the Halachah, if one did Shecht?

(a) If the animal that one Shechted turns out to be a T'reifah, Rav Acha and Ravina argue over what to do with the knife. One of them says that it requires Hag'alah in hot water.
What does the other one say?

(b) What are their respective reasons?

(c) What is the Halachah?

(d) Why do we rule leniently here, and stringently in the previous case (with regard to the knife of a Nochri)?

(a) Under which circumstances will the knife not even require washing in cold water?

(b) Why is the one who requires Hag'alah not concerned (even by the Shechitah of a Kasher animal), that the knife has absorbed ...

  1. ... blood?
  2. ... Eiver min ha'Chai?
(a) Rav Yehudah Amar Rav requires a Shochet to possess three knives.
What for?

(b) Why does he need to cut Chalavim?

(c) Why can he not use the same knife to cut meat and to Shecht?

(a) We ask why the Shochet cannot use the same knife to cut both meat and Chalavim.
What would then be the procedure? After having cut Chalavim, how will he manage with the next animal?

(b) We answer that we are afraid that he will forget and cut the Chalavim first.
What is the advantage of having one knife for meat and one for Chalavim, seeing as he can just as easily forget knife is which?

(c) Rav Yehudah Amar Rav also requires two separate dishes for washing the meat and the Chalavim. Even assuming that he does forget and wash the meat after the Chalavim, seeing as the water is cold, what is there to worry about?

(a) Why does Ameimar citing Rav Papa forbid placing the flanks including the Cheilev of the kidneys on top of a piece of meat which is lying on a board?

(b) In that case, why are the flanks themselves not forbidden because of the Cheilev on top of which they are lying?

(c) What is the Din regarding that membrane? May one eat it?

(d) On what grounds do we prohibit placing the flanks on top of the piece of meat, seeing as all Cheilev is covered by a membrane? Why does that membrane not prevent the meat from absorbing some of the Cheilev?

Answers to questions

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