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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 108


(a) If some milk falls on to a piece of meat cooking in a pot containing many pieces (and the entire piece is outside the gravy, see Tosfos DH 'Tipas Chalav'), on what condition does our Mishnah forbid the piece?

(b) What does the Tana then say in the same case, but where he subsequently stirred the pot?

(a) If, as Abaye maintains, 'Ta'amo ve'Lo Mamasho' (i.e. 'Ta'am ke'Ikar') is d'Oraysa, from where do we learn it?

(b) If it were not d'Oraysa, it would be because Basar be'Chalav is a Chidush, and we cannot generally learn from a Chidush.
What makes Basar be'Chalav a Chidush?

(c) So how does Abaye prove that Basar be'Chalav is not a Chidush, and that 'Ta'am ke'Ikar' is therefore d'Oraysa?

(d) If so, from where will we learn that where it is not Nosen Ta'am, it is permitted (see Maharsha)?

3) Rava refutes Abaye's proof.
What does he mean when he says 'Derech Bishul Asrah Torah'?


(a) What does Rav say about the case in our Mishnah, once the milk is Nosen Ta'am in the piece?

(b) Like which Tana does Rav hold?

(c) We ask whether Rav disagrees with Rava, who holds according to Rebbi Yehudah 'Miyn u'Miyno ve'Davar Acher Salek es Miyno k'Mi she'Eino, ve'she'Eino Miyno Rabah Alav u'Mevatlo'.
According to Rava, what ought we to say in this case?

(d) How do we reconcile Rav with Rava? What difference does it make, which sort of gravy it falls into?

(a) We query this however, from the S'vara 'Efshar Lesochto, Mutar'.
What does 'Efshar Lesochto' mean?

(b) What is the problem?

(c) What makes 'Efshar Lesochto Mutar' a Din in Bedi'eved, but not Lechatchilah?

(d) So how do we resolve the problem?

(a) Rav, Rebbi Chanina and Rebbi Yochanan all hold 'Efshar Lesochto Asur'.
What do Shmuel, Rebbi Shimon bar Rebbi and Resh Lakish say?

(b) What does Rav say with regard to the milk in a case where a piece of meat falls into a pot of milk?

(c) Why does this pose a Kashya on what we just said?

(d) We answer by reciting the Pasuk "Lo Sevashel G'di ba'Chaleiv Imo".
What do we attempt to learn from there that will answer the Kashya on Rav?

Answers to questions



(a) What does Rav say in a case where someone cooked half a k'Zayis of meat together with half a k'Zayis of milk and ate them?

(b) How does one measure a k'Zayis of milk or any other liquid?

(c) Why does this latter ruling of Rav pose a Kashya on the D'rashah that we just made in his name from the Pasuk "Lo Sevashel G'di ba'Chaleiv Imo"?

(d) If, on the other hand, Rav does include milk in the Isur, why does he permit the pot of milk into which the piece of meat fell?

(e) Why does the milk not then become Asur once it cools down?

(a) What problem do we have with Rav's dual ruling in the case of someone who cooks half a k'Zayis of Basar together with half a k'Zayis of Chalav and then eats them?

(b) How do we answer the Kashya? What does 'be'Ba mi'Yoreh Gedolah' mean?

(c) Levi disagrees with Rav.
What does he say?

(d) Tana de'Bei Levi supports Levi's ruling.
What does Tana de'Bei Levi say about the Shi'ur Bishul that renders one Chayav?

(a) Rebbi Yehudah in a Beraisa renders Asur a piece of meat onto which a drop of milk falls, if there is not Shishim in the piece.
What does Rebbi Yehudah actually say?

(b) What reason does he give for his ruling?

(c) What do the Rabbanan say?

(a) Under which two conditions does Rebbi prefer the opinion of ...
  1. ... Rebbi Yehudah?
  2. ... the Rabbanan?
(b) With reference to Rebbi's opinion based on Rebbi Yehudah's ruling, why can Rebbi not mean that one did not stir or cover the pot at all?

(c) If he then means that he did not cover it at first, only later, then why does the piece not become permitted, on the grounds that just as it absorbed, so too, it exudes (into all the other pieces)?

(d) We can infer from Rebbi that Rebbi Yehudah forbids the piece even if one stirred the pot from beginning to end.
Why should the piece then be Asur?
Why do the other pieces not combine to be Mevatel the milk?

Answers to questions

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