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Chulin 26

CHULIN 26 - This Daf has been sponsored by Dr. and Mrs. Shalom Kelman of Baltimore, Maryland, USA. May Hashem bless them with long years filled with Torah, Chidushei Torah, and Nachas!


(a) What does Rav Nachman Amar Rabah bar Avuhah say about Temed that one purchased with Ma'aser Sheini money which was not yet fermented but which fermented afterwards? Why is that

(b) What are the ramifications of this statement?

(c) What do we ask on this from our Mishnah 'ha'Temed ad she'Lo Hichmitz, Eino Nikach be'Kesef Ma'aser? What does that statement imply?

(d) How does Rabah therefore establish the Mishnah? How did the seller discover that the Temed was not wine?

2) Rava establishes our Mishnah like Rebbi Yochanan ben Nuri in the Mishnah in Mikva'os (even in a case where the seller did not retain some of the juice). What does Rebbi Yochanan ben Nuri hold regarding wine that looks like water?


(a) The Mishnah in Mikva'os validates a Mikvah into which exactly three Lugin of water, which included a Kortov (a tiny measure) of wine, causing the water to look like wine.
Why does the Tana validate the Mikvah?

(b) What would be the Din if the three Lugin of water had not lacked a Kortov to begin with?

(c) The Tana then goes on to validate the Mikvah, even if it was a Kortov of milk that fell into the water, and the water retained its appearance. Why is that? Would it have made any difference if it had been wine and not water, that fell into the Mikvah?

(d) Then why does the Tana switch from wine in the Reisha to milk in the Seifa?

(a) What does Rebbi Yochanan ben Nuri say there?

(b) In which point does he disagree with the Tana Kama ...

  1. ... in the Reisha (in the case of a Kortov of wine)?
  2. ... in the Seifa (in the case of a Kortov of milk)?
(c) Like which Tana does Rav Nachman (who goes after what it is going to be and not what it is now) holds?
(a) Rebbi Elazar disagrees with Rav Nachman Amar Rabah bar Avuhah (who establishes the Machlokes between Rebbi Yehudah and the Rabbanan by where the Temed fermented).
What does Rebbi Elazar say about separating from one batch of Temed on to another?

(b) According to whom is he speaking?

(c) Why does he forbid it?

(a) In which point does Rebbi Elazar disagree with Rav Nachman?

(b) In which case do Rebbi Yehudah and the Rabbanan then argue, according to him?

(c) And what restrictions does Rebbi Yehudah place upon separating Ma'asros, from a batch of Temed that has not yet fermented?

Answers to questions



(a) We learned in a Beraisa that before Temed ferments, it can become Tahor in a Mikvah.
What is 'Hashakah'? How does it work?

(b) Why is wine not subject to Hashakah?

(c) What does the Beraisa now say about Tamei Temed as regards Hashakah?

(a) How did Rava qualify the Mishnah's first ruling? In which case will Hashakah not work, according to him, even before the Temed has fermented?

(b) How did Rav Gevihah from Bei Kasil query Rava's distinction?

(c) What reason did he suggest why Teme'im Me'ikara might remain Tamei even after Hashakah?

(d) What is then the problem? What does he therefore his conclude?

(a) What does the Tana mean when he says 'Kol Makom she'Yesh ...
  1. ... Mecher Ein K'nas'?
  2. ... K'nas Ein Mecher'?
(b) What is the K'nas for?

(c) According to Rav Yehudah Amar Rav, the Reisha of the Mishnah goes like Rebbi Meir. What do the Chachamim say?

(d) What do the Chachamim mean when they say in the Beraisa quoted by Rav Yehudah 'Ketanah mi'bas Shalosh Shanim ve'Yom Echad ad she'Tibager Yesh Lah K'nas'? How about 'Mecher'?

(a) If the reason for Rebbi Meir's first statement ('Kol Makom she'Yesh Mecher Ein K'nas') is based on the fact that the Torah writes "Na'arah" in connection with K'nas, how do the Rabbanan counter this?

(b) What is then the reason for his second statement ('Kol Makom she'Yesh K'nas Ein Mecher')?

(c) And why is there is there no K'nas below the age of three?

(a) We learned in our Mishnah that wherever there is Miy'un, there is no Chalitzah, and vice-versa.
What is Miy'un?

(b) What does the Tana then mean with that statement?

(c) From where do we know that a Ketanah is not eligible to perform Chalitzah?

(d) Once again, Rav Yehudah Amar Rav establishes our Mishnah like Rebbi Meir, who, in a Beraisa, confines Miy'un to a Ketanah. Rebbi Yehudah however, disagrees.
What does he say?

(a) We learned in our Mishnah 'Kol Makom she'Yesh Teki'ah Ein Havdalah'.
When ...
  1. ... is the Shofar blown? What is its purpose?
  2. ... do we recite Havdalah?
(b) On which occasion are we faced with the dilemma whether to recite Havdalah or to blow the Shofar?

(c) We rule that in a case where Yom-Tov falls ...

  1. ... on Friday, we blow the Shofar, but do not recite Havdalah.
    Why is that?
  2. ... on Sunday, we recite Havdalah, but do not blow Shofar.
    Why is that?
(d) According to the Tana Kama, in the latter case, we recite 'ha'Mavdil bein Kodesh le'Kodesh'.
What does Rebbi Dosa say?
(a) According to Rav Yehudah, when Yom-Tov falls on Friday, one blows the Teru'ah directly from the Teki'ah (without making a break between them).
What does Rav Asi say?

(b) Either way, why is this necessary?

(c) We query Rav Yehudah and Rav Asi from a Beraisa however 'Yom-Tov she'Chal be'Erev Shabbos, Ein Meri'in'.
How do we initially interpret the Beraisa?

(d) How do Rav Yehudah and Rav Asi interpret it?

(a) According to Rav Yehudah and Rav Nachman, when our Mishnah cites 'ha'Mavdil bein Kodesh le'Kodesh', it is referring to the conclusion of the B'rachah.
What do we then say at the beginning of the B'rachah?

(b) What does Rav Sheishes b'rei de'Rav Idi say?

(c) Why do we rule like ...

  1. ... Rav Yehudah and Rav Nachman (besides the fact that they are a majority opinion)?
  2. ... the Tana Kama in our Mishnah ('ha'Mavdil bein Kodesh le'Kodesh') and not like Rebbi Dosa ('ha'Mavdil bein Kodesh Chamur le'Kodesh Chol'), even though his ruling may seem more accurate?
(a) What does Rebbi Zeira say about the text of Havdalah on Motza'ei Yom-Tov which falls in the middle of the week, where on Motza'ei Shabbos, we say 'u'Vein Yom ha'Shevi'i le'Sheishes Yemei ha'Ma'aseh'?

(b) Why is that?

(c) The middle of the B'rachah contains four statements. The source of the first and the second are "u'Lehavdil bein ha'Kodesh u'Vein ha'Chol" (Shemini) and "Va'yavdel bein ha'Or u'vein ha'Choshech" (Bereishis). Which Pasuk in Kedoshim serves as the source for the third statement 'bein Yisrael la'Amim'?

(d) If 'bein Yom ha'Shevi'i le'Sheishes Yemei ha'Ma'aseh' is synonymous with 'bein Kodesh le'Chodesh', why do we need to repeat it?

***** Hadran Alach 'ha'Kol Shochtin *****

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