(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Chulin 67

CHULIN 66-68 - sponsored by Dr. Lindsay A. Rosenwald of Lawrence NY, in honor of his father, David ben Aharon ha'Levy Rosenwald of blessed memory.


(a) How do we now Darshen the 'K'lal u'P'rat u'K'lal' from the two times "ba'Mayim" and "ba'Yamim u'va'Nechalim Tochelu"? What do we ...
  1. ... include from the second 'K'lal'?
  2. ... exclude from the P'rat?
(b) In what way, does the first "Tochelu" affect the 'K'lal u'P'rat u'K'lal'? How would we otherwise have learned it?
(a) Tana de'bei Rebbi Yishmael learns exactly like Tana de'bei Rav, only he treats the two times ''ba'Mayim'' and "ba'Yamim u've'Naharos" as a 'Ribuy, Miy'ut ve'Ribuy'.
What forces him to do that?

(b) In what way does a 'Ribuy, Miy'ut ve'Ribuy' differ in principle from a 'K'lal u'P'rat u'K'lal'? What are the workings of ...

  1. ... a 'K'lal u'P'rat u'K'lal'?
  2. ... a 'Ribuy, miy'ut ve'Ribuy'?
(c) What difference does it make in our case? What will *he* ...
  1. ... include from the second 'Ribuy'?
  2. ... exclude from the 'Miy'ut'?
(d) And what does he then learn from the first "Tochelu"?
(a) Seeing as in fact, Tana de'bei Rebbi Yishmael arrives at exactly the same conclusion as Tana de'bei Rav, in which point does he argue with him?
What would he have said had our case been a regular 'K'lal u'P'rat u'K'lal'?

(b) What is the basis of their Machlokes?

(c) We ask why Tana de'bei Rebbi Yishmael, who includes pits and caves in the prohibition of Sheratzim, and excludes Keilim, does not learn the other way round. Why do we not ask the same Kashya on Tana de'bei Rav, who learns it from a 'K'lal u'P'rat u'K'lal'?

(d) And we answer with a Beraisa cited Matisyah bar Yehudah.
What does the Beraisa say?

(a) The original Beraisa explained that we learn the Heter of Sheretz ha'Mayim in Keilim 'Sasum min ha'Meforash'.
To which two Pesukim does this refer?

(b) Rav Acha and Ravina argue over this point.
On what grounds does the one who opts for the Pasuk of ...

  1. ... 'Yesh Lo S'napir ve'Kaskeses' consider the Limud from "Yamim ve'Naharos" there more explicit than the Pasuk of "Ein Lo S'napir ve'Kaskeses"?
  2. ... 'Ein Lo S'napir ve'Kaskeses consider the Limud from "Yamim ve'Naharos" there more explicit than the Pasuk of "Yesh Lo S'napir ve'Kaskeses"?
(a) What does Rav Huna say about pouring beer (which used to be particularly wormy) into a cup via a sieve made of thin strips of wood and stubble at night-time? What kind of beer is he talking about?

(b) Why is this forbidden?

(c) Then why does the problem not exist with regard to drinking the beer straight from the vessel in which it was produced? Why are we not afraid that a worm crept on to the wall of the jar and then fell back into the jar?

(d) What does the Beraisa learn from the Pasuk "Tochlu mi'Kol Asher ba'Mayim"?

(e) From where does the Tana extend this Heter even to where the worm actually crawled up the wall before falling into the water once more?

(a) Rav Chisda supports Rav Huna's statement from a Beraisa.
What does the Tana include from the Pasuk in Shemini "*Kol* ha'Sheretz ha'Shoretz al ha'Aretz"?

(b) What does he extrapolate from there?

Answers to questions



(a) Shmuel forbids hops that became wormy whilst they were still attached to the ground.
Why is that?

(b) What can we extrapolate from Shmuel's ruling? Under which circumstances will they be permitted?

(a) One Beraisa precludes from "al ha'Aretz" little insects that one finds inside lentils, chickpeas, dates and figs.
What does another Beraisa learn from "Kol ha'Sheretz ha'Shoretz al ha'Aretz" with regard to worms on olive-trees and vines?

(b) How do we try to reconcile the two Beraisos? What does this prove?

(c) We conclude however, that both Beraisos speak when the fruit is still attached to the tree.
How do we then explain the Beraisa that forbids them?

(d) How do we prove this answer to be correct (from the Lashon of the Beraisa)?

(e) In which point is Shmuel proved wrong?

(a) Rav Ashi asks what the Din will be with regard to a worm that emerged from the fruit, fell on the floor and died.
To which case is he referring?
When did the fruit become wormy?

(b) Seeing as the worm reached the ground, what makes Rav Ashi think that it might be permitted?

(c) Then why might it be forbidden?

(d) What She'eilah does he then ask, assuming that ...

  1. ... once the entire worm has reached the ground it is forbidden.
  2. ... even if half the worm reaches the ground it is forbidden?
(a) Rav Ashi asks what the Din will be if the worm crawls to the top of the fruit.
What is his She'eilah? Why does he think that it might be permitted?

(b) What does he then ask, assuming that ...

  1. ... once the worm leaves the actual fruit it is forbidden?
  2. ... in the previous case, it is permitted?
(c) What is the outcome of both Rav Yosef and Rav Ashi's She'eilos?
(a) Rav Shisha b'rei de'Rav Idi declares 'Kuki'ani' (worms in an animal's liver and lungs) forbidden.
Why does he not permit it due to 'Haynu Reviseih'?

(b) What objection does Rav Ashi raise to Rav Shisha b'rei de'Rav Idi's ruling?

(c) In the second Lashon, Rav Shisha permits Kuki'ani, because they grow from the animal itself ('Haynu Reviseih').
What does Rav Ashi comment on that?

(d) We nevertheless rule like the first Lashon? On what grounds do we then overrule Rav Ashi's objection?

(a) What distinction do we make between Darni (larva of the horse-fly) that one finds in meat and those that one finds in fish?

(b) What did Ravina ask his mother to do with the latter?

(a) What do we learn from the Pasuk in Shemini (in connection with Tamei birds) "ve'es Nivlasam Teshaketzu"?

(b) What did Ravina reply when Rav Mesharshaya b'rei de'Rav Acha asked him why the Darni in the fish should be any better than the Darni in the meat?

(c) Then why is a ben Peku'ah (a live animal that one finds inside the stomach of an animal that one has Shechted) permitted?

(d) If ...

  1. ... "Holech al Gachon" (ibid) includes the snake among the forbidden animals, what does "Kol (Holech ... )" come to include?
  2. ... "al Arba" includes the scorpion, then what does "Kol" come to include?
  3. ... "Marbeh Raglayim" includes a centipede, what does "ad Kol" come to include?
(a) What did Rebbi Yossi ben Durmaskis citing a Pasuk in Iyov say about the Livyasan?

(b) If "Afikei Maginim" (the strength of its shields) refers to its scales, what does "Chidudei Cheres" refer to? Why are they called by that name?

***** Hadran Alach 'Eilu Tereifos' *****

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,