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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 106

CHULIN 106 (17 Iyar) - Dedicated in memory of Rutga bas R' Moshe Avraham (Ms. Rhoda Pogrow), by her granddaughter, Chani Shaw and family.


(a) What was Rav Dimi referring to, when, after arriving from Eretz Yisrael, he related how ...
  1. ... Mayim Rishonim fed someone Basar Chazir?
  2. ... Mayim Acharonim caused a man to divorce his wife?
(b) When Ravin arrived from Eretz Yisrael, he told over the same stories, but each with a different ending. In the first episode, the inn-keeper served his Jewish customer Neveilah, and not Basar Chazir. How did the story of Mayim Acharonim end, according to him?

(c) What Si'man did Rav Nachman bar Yitzchak give by which to remember who said what in this latter case?

(d) Rebbi Aba learned one of each le'Chumra.
What does this mean? What makes Chazir more Chamur than Neveilah?

(a) According to Chizkiyah, one may not wash Mayim Rishonim using boiled water.
What does Rebbi Yochanan say?

(b) What did Raban Gamliel the son of Rebbi say, when Rebbi Yochanan asked him this very question?

(c) What distinctive trait did Rebbi Yochanan ascribe to Raban Gamliel the son of Rebbi?

(a) Chizkiyah considers Chamei Teverya ineligible for Netilas Yadayim. What about Tevilas Yadayim? How much water must there be for Tevilas Yadayim?

(b) Rebbi Yochanan permits Toveling one's entire body in Chamei Teverya, but not one's hands, face and feet.
What is the significance of face and feet here?

(c) What problem do we have with this?

(a) Rav Papa answers the Kashya.
What will both Chizkiyah and Rebbi Yochanan say in a case where one Toveled one's hands in ...
  1. ... the water whilst it is still attached to the spring?
  2. ... in a cupful of water that has been detached from the spring?
(b) Why is Chamei Teverya worse than Chamei ha'Or in this regard, according to Rebbi Yochanan?

(c) Then in which case do they argue? What is a bas Birsa?

(d) What is the basis of their Machlokes?

(a) We cite a Beraisa which disqualifies water that is unfit for an animal to drink from Netilas Yadayim (if it is in a K'li), but not from Tevilas Yadayim (if it is still on the ground).
What does the Tana mean by 'water that is unfit for an animal to drink'?

(b) Rebbi Shimon ben Elazar permits Toveling one's entire body in water that is still on the ground, but not one's hands ... .
How do we establish Rebbi Shimon ben Elazar?

(c) What is the basis of the Machlokes between him and the Tana Kama?

(a) What does Rav Idi bar Avin Amar Rav Yitzchak bar Ashi'an mean when he ascribes the Mitzvah of Netilas Yadayim to 'S'rach Terumah'?

(b) Why did the Chachamim not institute it because of those who eat Chulin?

(c) What second reason did he add for the obligation to wash Mayim Rishonim?

(d) Abaye explains this to mean 'Mitzvah Lishmo'a Divrei Chachamim'.
What does Rava say?

(a) What problem does Rebbi Elazar ben Arach have with the Pasuk in Metzora "ve'Chol Asher Yiga bo ha'Zav ve'Yadav Lo Shataf ba'Mayim, Yitma"?

(b) How does Rava (according to Rebbi Elazar ben Arach) therefore interpret the Pasuk?

(c) What is the basic difference between the explanations of Abaye and Rava?

(a) To what does Rebbi Elazar Amar Rebbi Oshaya attribute washing one's hands before eating fruit?

(b) Initially, we thought that it is not an obligation, but a Mitzvah. What did Rava comment on that?

(c) This does not however, conform with the opinion of Rav Nachman.
What does he say about someone who washes his hands for fruit?

(a) Rabah bar bar Chanah related how Rebbi Ami and Rebbi Asi neither washed their hands over the basket of fruit that was brought before them, nor did they offer him any of it.
What did he learn from the second fact?

(b) What third thing did they do (when they had finished eating)? What did he learn from there?

(c) This ruling is supported by a Beraisa.
How does the Tana qualify the ruling? Under which circumstances is it permitted for one person to be Motzi another, even after having eaten fruit?

Answers to questions



(a) What does the Tana of the Beraisa mean when he states ...
  1. ... 'Netilas Yadayim le'Chulin ad ha'Perek'? Why is the Tana so lenient here?
  2. ... 'Netilas Yadayim li'Terumah ad ha'Perek'?
  3. ... Kidush Yadayim ve'Raglayim ba'Mikdash ad ha'Perek'?
(b) And what does he say about anything that is a Chatzitzah regarding Tevilah?
(a) Rav used to demonstrate on his hand according to the Shiurim given by the Beraisa. So did Shmuel, only with one difference.
Which difference?

(b) Rav Sheishes too, did like Shmuel, only with one major difference. Which difference?

(c) bar Hedya cites Rebbi Ami like Shmuel, adding 'bein le'Chulin bein li'Terumah'. What does he say this does not mean?

(d) What are the ramifications of this statement? What difference would it have made if it was the reason?

Answers to questions

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