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Kollel Iyun Hadaf, Jerusalem

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Chulin 113


(a) We query Rava (who forbids Kasher meat that has been salted together with Tereifah meat) from the Beraisa which permits a Tahor fish that has been salted together with a Tamei one.
What does the Kashya assume?

(b) How do we establish the Beraisa to reconcile Rava with its ruling?

(c) And what would the Din be if the Tamei fish was salted and the Tahor one was not?

(d) How do we reconcile this interpretation of the Beraisa with the Seifa 'Hayah Tahor Meli'ach, ve'Tamei Tapal, Mutar' (which seems to merely repeat the Reisha)?

(a) We try to prove that the Seifa must be coming to explain the Reisha, because otherwise it would be superfluous.
Why is that?

(b) How do we refute this proof? Why might it be necessary to learn the Seifa, even if the Reisha was speaking when both fish were salted?

(c) What do we try to prove from the Seifa de Seifa 'Aval im Hayah Tamei Malu'ach, ve'Tahor Tapal, Asur'?

(d) How do we refute this proof? Why might the Tana have seen fit to learn the Seifa de'Seifa, even if 'Sheneihem Meluchim, Asur'?

(a) What two conditions does Shmuel require for meat to become rid of all its blood?

(b) Rav Huna learns 'Mole'ach u'Madi'ach'.
What does the Beraisa say?

(c) How do we reconcile Rav Huna with the Beraisa? Under which circumstances does Rav Huna not require washing the meat before salting it?

(d) Rav Dimi from Neherda'a would salt the meat using rock-salt. What Chumra did this result in? What did he then need to do what he would not have had to do if he had used fine salt?

(a) What did Rav Mesharshaya say about the intestines?

(b) We restrict this to the Kark'sha (the rectum), the Me'aya and the Hadra de'Kanta (the small intestine that surrounds the entrails).
What does the 'Me'aya' incorporate?

(c) What, besides the heart, the liver and the lungs, does this preclude?

(a) In what sort of vessel does Shmuel require the salting to take place?

(b) Rav Sheishes would salt the limbs one by one.
Why was that?

(c) On what grounds do we prove this unnecessary? (d) What was Rav Sheishes' mistake?

(a) What does Shmuel in the name of Rebbi Chiya mean when he says that someone who breaks the neck of an animal before it is dead makes the animal heavier?

(b) What are the ramifications of this statement?

(c) Bearing in mind Shmuel's three statements ('Machbid ... Gozel ... Mavli'a ... ') what She'eilah do we ask regarding the blood that is absorbed? What additional Isur might Shmuel mean to incorporate?

(d) What is the outcome of the She'eilah?

(a) Our Mishnah learns that someone who places Basar Of on the table together with cheese has not contravened a La Sa'aseh.
Why is this not an intrinsic Chidush?

(b) Then what do we suggest the Tana is coming to teach us?

(c) Whose opinion does it then preclude?

(d) How do we refute the proof that the Tana is coming to teach us that Basar Of ve'Chalav is d'Oraysa?

(a) What distinction does our Mishnah draw between Basar Beheimah Tehorah with Chalav Beheimah Tehorah on the one hand, and Basar Beheimah Tehorah with Chalav Beheimah Teme'ah, or vice-versa, on the other?

(b) What does Rebbi Akiva say about Basar Chayah ve'Of?

(c) Bearing in mind the principle Chayah bi'Chelal Beheimah, how can Rebbi Akiva preclude Chayos from the Din of Basar ve'Chalav? What is his source?

(d) What does Rebbi Yossi Hagelili learn from the Pasuk in Re'ei ...

  1. ... "Lo Sochlu Kol Neveilah" ... "Lo Sevashel G'di ... "? How does he learn it from there?
  2. ... "ba'Chaleiv Imo"?
Answers to questions



(a) What does the Beraisa learn from the Pasuk ...
  1. ... in Vayeishev (in connection with Yehudah and Tamar) "Va'yishlach Yehudah es G'di ha'Izim"?
  2. ... in Toldos (in connection with Eisav and Ya'akov) "ve'es Oros Gedayei ha'Izim"?
(b) Which principle prevents us from learning a Binyan from the second Pasuk (or even from both Pesukim), that G'di always means specifically a kid-goat?

(c) From where will those who hold 'Melamdin' learn it?

(a) Shmuel Darshens six things from the word "G'di".
What does he mean when he says "G'di", 'Lerabos es ...
  1. ... he'Cheilev"?
  2. ... Lerabos es ha'Meisah"?
(b) Which third thing does he include from "G'di"?

(c) Shmuel also precludes three things from "G'di".
What does he preclude besides Dam (be'Chalav) and Shilya (be'Chalav)?

(d) And what does he preclude from "ba'Chaleiv Imo", besides the milk of a male animal and the milk of a Shechutah?

(a) What is the problem with the fact that Shmuel Darshens six things from "G'di"?

(b) To begin with, we learn 'Cheilev' and 'Meisah' from the same Pasuk. How can one learn two D'rashos from one Pasuk?

(c) What principle does Shmuel learn from there at the same time?

(d) On what grounds do we reject the wording 'ka'Savar Shmuel Isur Chal al Isur'?

(a) That still leaves us with five D'rashos from three words.
What do we therefore comment on the D'rashah that precludes 'Dam' and 'Shilya'?

(b) How is "G'di" superfluous (that makes it eligible for a D'rashah)?

(a) What does Shmuel in the name of Rebbi Eliezer learn from the Pasuk in Emor (in connection with a Kohen eating Terumah when he is Tamei) "u'Meisu Bo ki Yechaleluhu"?

(b) What is the difference between the Isur of a Tamei Kohen eating Terumah and a Tahor Kohen eating Tamei Terumah

(c) What problem does that create with Shmuel's previous D'rashah regarding 'Cheilev u'Meisah'?

(a) One of two answers that we give is that really Shmuel holds 'Isur Chal al Isur', and the case of a Kohen is a 'Gezeiras ha'Kasuv'.
What is the alternative answer?

(b) A third answer suggests that Shmuel really holds 'Isur Chal al Isur' across the board.
Then how will we explain his interpretation of the Pasuk in Emor ("u'Meisu Bo ki Yechaleluhu")?

(c) What is the significance of the Lashon 'Amar Shmuel Mishum Rebbi Eliezer' (as opposed to 'Amar Shmuel Amar Rebbi Eliezer'?

(a) Rav Achdevui bar Ami asked Rav whether someone who cooks meat in the milk of an animal that has not yet suckled its young is Chayav or not.
Why might he not be Chayav?

(b) How did Rav resolve the She'eilah from Shmuel's statement, precluding the milk of a male from the Isur of Basar be'Chalav?

(c) How do we initially establish the Machlokes between Rebbi Ami and Rebbi Asi as to whether Cheilev is subject to the La'av of Basar be'Chalav or not?

(a) We conclude that in reality, both opinions hold 'Ein Isur Chal al Isur'.
How do we then establish the opinion of the one who says Chayav? If he is not talking about eating Cheilev that has been cooked in milk, what *is* he talking about?

(b) What is then the basis of their Machlokes? On what grounds does one of them hold that there is no Malkos for cooking Basar be'Chalav?

(c) In the second explanation, everyone holds that one receives Malkos for cooking Cheilev in milk, and they argue over eating them together.
If both opinions hold 'Ein Isur Chal al Isur', then what is the reason of the one who holds that there is Malkos for eating it?

(d) Alternatively, Rebbi Ami and Rebbi Asi are not even arguing.
How is that possible? How will we then establish the two rulings?

Answers to questions

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