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Chulin 74


(a) What objection did a certain Talmid raise when Rav Yosef quoting Rav Yehudah Amar Rav, stated in front of Rav Huna that someone who eats an Eiver ha'Meduldal receives Malkos?

(b) How did Rav Yosef react when Rav Huna expressed doubts as to who had quoted Rav correctly? Why was he angry?

(c) In Rav Yosef's case, what would one have to warn the person eating an Eiver ha'Meduldal, for him to receive Malkos?

(a) What does Rava learn from the Pasuk in Shemini (in connection with Sheratzim [though this has nothing to do with the Limud]) ...
  1. ... "ve'Chol Asher Yipol Alav Meihem *be'Mosam* Yitma"?
  2. ... "ve'Chi Yipol mi'Nivlasam"?
(b) What did Rava reply, when Rav Ada bar Ahavah queried him from the fact that the Pasuk is talking about Sheratzim, which are not subject to Shechitah?

(c) We also learn from 'be'Mosam' that the Sheratzim must be ke'Ein Misah'.
What does this mean?

(d) How can we learn two D'rashos from the same word?

(a) What distinction does Rav Chisda draw (regarding 'Ein Shechitah Osah Nipul') between the limb of a living Ubar and one of a dead one? To which Machlokes is he referring?

(b) What does Rabah say?

(a) Rebbi Meir in a Beraisa queries the Rabbanan from a live, born eighth-month baby animal, which is not subject to Shechitah, even though it is of a species which is subject to Shechitah.
Why is it not permitted via the Shechitah of its mother?

(b) How does Rav Kahana reconcile this Beraisa with our Mishnah, where the Tana wrote of an eighth-month baby that none of its species (i.e. of miscarriages) may be eaten?

(c) But the Beraisa does. What problem does this create with regard to a Tereifah?

(d) And we answer, by citing Rav Yehudah Amar Rav.
What does he (or a Beraisa) learn from the Pasuk in Shemini "ve'Chi Yamus *min* ha'Beheimah"?

(a) Rav Hoshaya asked what the Din will be if someone Shechts a ninth-month ben Peku'ah whilst it is still inside the mother.
Why could he not have asked the same She'eilah with regard to an eighth-month old baby?

(b) What is the She'eilah, according to Rebbi Meir, who holds that a ben Peku'ah requires Shechitah?

(c) Assuming the second side of the She'eilah, what will the Rabbanan say?

(d) And what is then the second side of the She'eilah? Why might the Shechitah be valid, even according to the Rabbanan, in whose opinion a ben Peku'ah does not require Shechitah?

(e) What will Rebbi Meir hold in this case?

(a) How does Rav Chananyah try to resolve the She'eilah from our Mishnah 'Harei she'Noldah Tereifah min ha'Beten' (to prove that even the Shechitah of an animal that did not have a Sha'as ha'Kosher renders the animal Tahor)?

(b) How does Rava therefore amend 'she'Noldah Tereifah' in the Mishnah?

(c) What will be the case?

(a) What does our Mishnah say about an eighth-month baby alive or dead, or a dead ninth-month old baby, inside a Shechted animal?

(b) If the ninth-month baby is alive, Rebbi Meir requires Shechitah.
Why is that?

(c) Which other Isur takes effect at the same time?

(a) On what grounds do the Rabbanan then argue with him, permitting the baby via the Shechitah of its mother?

(b) What does Rebbi Shimon Shezuri say about a five-year old ben Peku'ah?

(c) And finally, what does our Mishnah say about a case where they tore open an animal (without Shechting it) and found a ninth-month old baby inside it?

Answers to questions



(a) What does Rebbi Elazar Amar Rebbi Oshaya say about the Heter of eating an Ubar without Shechitah?

(b) After explaining that this comes to preclude the Cheilev and the Gid ha'Nasheh, which remain forbidden, on what grounds do we reject the Kashya 'Chelbo ve'Gido de'Mai'?

(c) So what is the problem with his statement?

(d) Rebbi Meir - declares a Sh'lil subject to the Isur of Cheilev Gid ha'Nasheh.
What does Rebbi Yehudah say?

(a) The Kashya is based however, on a statement of Rebbi Elazar Amar Rebbi Oshaya.
What does Rebbi Elazar Amar Rebbi Oshaya say (based on his previous statement) after establishing that Rebbi Meir and Rebbi Yehudah are arguing over a live, ninth-month baby?

(b) And for the same reason, Rebbi Elazar cannot be speaking about Cheilev de'Gid (because that is a Machlokes between Rebbi Meir and Rebbi Yehudah). What does Rebbi Meir mean when he says 'Gid ha'Nasheh ... ve'Chotet Shamno Me'ikara'?

(c) What does Rebbi Yehudah say? And what is the basis of their Machlokes?

(d) We therefore amend Rebbi Elazar Amar Rebbi Oshaya initial statement from ' ... Ela al Iskei Shechitah Bil'vad', to ' ...Ela al Iskei Achilah Bil'vad'.
What does it then come to preclude? In which two areas of Halachah does the Kula of a Sh'lil not permitted?

(a) According to Resh Lakish, those who permit the Cheilev of a Sh'lil, also permit its blood.
What does Rebbi Yochanan say?

(b) Rebbi Yochanan queries Resh Lakish from our Mishnah, which requires the blood of a ben Peku'ah to be drained.
How do we qualify Resh Lakish's statement to reconcile it with our Mishnah?

(c) We query this answer too, based on another ruling of Rebbi Yehudah (the Tana who permits the Cheilev of a Sh'lil). The Beraisa discusses Dam ha'Tamtzis.
What is 'Dam ha'Tamtzis'?

(d) According to the Tana Kama, Dam ha'Tamtzis is subject to a La'av.
What does Rebbi Yehudah say? What is now the Kashya on Resh Lakish?

(a) How does Rav Yosef b'rei de'Rav Sala Chasida reconcile Resh Lakish with Rebbi Yehudah? If one is not Chayav Kareis for Dam ha'Sh'lil, why should one be Chayav for Dam ha'Tamtzis?

(b) Why is that?

(a) We ask whether a ben Peku'ah may be used to redeem a first-born donkey.
Why does this She'eilah not pertain to Rebbi Meir?

(b) What is the She'eilah according to the Rabbanan? Why might one not be able to redeem a lamb with it, despite the fact that biologically, it seems to be a perfectly normal lamb?

(c) How do we reconcile the She'eilah with the Sugya in Bechoros, which permits redeeming a Petter Chamor even with cooked vegetables?

(d) Mar Zutra rules 'Ein Podin',
What does Rav Ashi say?

(a) Assuming that Mar Zutra learns his Din from a 'Gezeirah-Shavah' "Seh" "Seh" from the Korban Pesach, from where does he then know that a ben Peku'ah is not eligible to be brought as a Korban Pesach (or for any other Korban)?

(b) In that case, Rav Ashi asked him, perhaps we should also require a male animal without blemish, in its first year.
What did Mar Zutra reply? From where did he learn that this is not the case?

(c) Seeing as we now have a Ribuy ("Tifdeh") and a Miy'ut ("Seh" "Seh"), what prompts us to exclude a ben Peku'ah and to include the other three?

(a) According to Rebbi Yochanan, if a dead Sheretz touches the mother after it has been Shechted, it becomes a Rishon, and the live, unborn ben Peku'ah, a Sheini.
What does Resh Lakish say? Why is that?

(b) Resh Lakish queries Rebbi Yochanan from the Mishnah earlier, which renders the Ubar, whose extended foot has been severed, Maga Neveilah according to Rebbi Meir, and Maga Tereifah according to the Rabbanan.
What is the Kashya?

(c) And Rebbi Yochanan replies by establishing the Mishnah like Rebbi Shimon.
What did Rebbi Shimon say (in the Mishnah in ha'Shochet) regarding the Hechsher Tum'ah of a Shechutah?

(a) Rebbi Yochanan queries Resh Lakish from a Beraisa (in connection with a born ben Peku'ah) 'Halach be'Nahar, Huchshar, Halach le'Beis ha'Kevaros, Nitma'.
What is the Kashya?

(b) And Resh Lakish replies by establishing the Beraisa not like Rebbi Shimon.
How does he establish the case?

Answers to questions

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