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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 119


(a) What does the Tana Kama of the Beraisa say about two bones from a Meis, each containing half a k'Zayis of Basar at one end and whose other end is sticking inside a house?

(b) What is the Din of a bone from a Meis that does not contain a k'Zayis Basar regarding Tum'ah Meis?

(c) On what grounds does Yehudah ben Nekusah in the name of Rebbi Ya'akov object?

(a) On whom does this Beraisa pose a Kashya?

(b) What is then the Kashya on Rav, assuming that the Beraisa is talking about ...

  1. ... a Yad, from the Tana Kama?
  2. ... a Shomer, from Yehudah ben Nekusah? What makes the bones a Shomer?
(c) How will we reconcile this Beraisa with the Beraisa on the previous Amud, which requires the Basar to be on the back of the skin at the point of contact, for the latter to be a Shomer, whilst here the marrow is contained in the other end of the bone?

(d) What could we have also asked on Rebbi Yochanan from ...

  1. ... the Tana Kama?
  2. ... Yehudah ben Nekusah?
(a) How will we reconcile Rav with the Beraisa, if the Tana is talking about ...
  1. ... Yad?
  2. ... Shomer?
(b) Why can Rav not establish the Beraisa by both Yad and Shomer?

(c) And what does Rebbi Yochanan hold? How does he establish the Beraisa?

(a) Rebbi Yehudah rules that a thigh-bone that contains a k'Zayis Basar incorporates the entire bone for Tum'ah. What does Acherim say?

(b) What is the Kashya on Rav from ...

  1. ... Acherim, if we establish the Beraisa by Yad?
  2. ... the Tana Kama, if we establish the Beraisa by Shomer?
(c) How, according to Rav, might we establish the Beraisa in one of two ways?
(a) And how will we establish the Beraisa according to Rebbi Yochanan?

(b) If Rebbi Yochanan (who holds 'Yesh Shomer le'Pachos mi'k'Pul') follows the opinion of Acherim , why did the latter give the Shi'ur of k'Pul?

(c) How else might Rebbi Yochanan establish the Beraisa? What would he have gained by doing so?

(d) Then why did he choose to establish it by Shomer?

(a) What distinction does Rebbi Elazar ben Azaryah in a Beraisa draw between a pod containing a Pul, and one containing a small bean or a pea?

(b) Why the difference?

(c) Why is even the former Metamei, seeing as even a Pul is less than a k'Beitzah (the minimum Shi'ur for Tum'as Ochlin)?

(a) How does this pose a Kashya on Rav?

(b) To reconcile the Beraisa with Rav, we cite Rav Acha b'rei de'Rava's interpretation of another Beraisa.
How does Rav Acha b'rei de'Rava establish the case, other than by a pod?

(c) How does this answer the Kashya on Rav?

(d) Then why is it not a Yad with regard to a Pul?

(e) If initially, we interpreted 'Mipnei she'Rotzeh *be'Mashmishan'* to mean that he wants to handle them (in order to keep them clean), how do we interpret it now?

(a) What does Tana de'Bei Rebbi Yishmael Darshen from the Pasuk "al Kol Zera Zeru'a ... ", adding 'a wheat or barley kernel together with its shell ... '?

(b) What do we learn from there that poses a Kashya on Rav)?

(c) How do we answer the Kashya? Why is a kernel of wheat or barley different?

(d) Then in what case is Rav speaking?

Answers to questions



(a) Rav Oshaya asks whether two Shomrim (containing a k'Beitzah of food between them) will combine.
On what grounds do we refute the suggestion that Rav Oshaya is speaking when the one Shomer is on top of the other?

(b) What does Rebbi Yehudah in the Mishnah in Uktzin say about the white inner peel of an onion combining with the rest of the onion to make up a Shi'ur k'Beitzah?

(c) What distinction does he draw between the middle peel and the outer one?

(d) So what is Rav Oshaya's She'eilah? Why might the two Shomrim not combine?

(a) We try to resolve the She'eilah from the Beraisa that we cited earlier 'Rebbi Elazar ben Azaryah ... Metamei be'Shel Kitnis ... '.
How do we interpret the Beraisa? What makes us think that the Tana is talking about a Din Tziruf

(b) How does Rav Acha b'rei de'Rava establish the Beraisa (to accommodate Rav)?

(c) And how do we interpret Tana de'Bei Rebbi Yishmael (that we also cited above) 'al Kol Zera Zeru'a ... ke'Derech she'B'nei Adam Motzi'in li'Zeri'ah, Chitah bi'Kelipasah ... ', which also suggests that two Shomrin of half a Shi'ur combine?

(a) On the assumption that all the wheat on the stalk is required to make up the Shi'ur k'Beitzah, what problem do we have with Rav Acha b'rei de'Rava's explanation with regard to this Beraisa? Which row creates the problem?

(b) We answer that the Tana is referring to the wheat kernels on one of the rows.
How is it possible that they alone should amount to a k'Beitzah?

(c) How do we extend this answer still further?

(a) Earlier in the Sugya, we discussed the Din of two bones, each with a half k'Zayis of Basar at one end, and the other end inside a house. Resh Lakish confines the Din Yad in such a case to a bone. It does not, he says, apply to a strand of hair.
Why is that?

(b) In any event, the strand of hair is a Shomer, so what difference does it make whether it is a Yad or a Shomer?

(c) What does Rebbi Yochanan say?

(a) What does the Beraisa say about skin that is attached to a k'Zayis Basar of a Meis, and someone touched a thin strip of flesh or a hair that protrudes from it?

(b) Rebbi Yochanan asked on Resh Lakish from this Beraisa.
What caused him to assume that the Tana is talking about Yad and not Shomer?

(c) What did Resh Lakish reply? Why could the Tana even be speaking about Shomer?

(a) What does Rav Acha bar Ya'akov ask from here on the writing of Tefilin?
What would then make the Tefilin Pasul?

(b) Rav Acha bar Ya'akov seems to have forgotten however, what they said in Eretz Yisrael about small holes in the parchment on which one writes Tefilin.
What did they say in Eretz Yisrael about that?

(a) Alternatively, we establish the Beraisa 'Or she'Yesh Alav k'Zayis Basar ... ' by Yad, and Resh Lakish explains the Beraisa by 'M'lai she'Bein ha'Mela'im', like Rebbi Ilai elsewhere.
What does this mean?

(b) We learned in the Mishnah in Uktzin 'M'lai she'be'Shibalin, Mitam'in u'Metam'in, ve'Einan Mitztarfin'.
Why is that?

(c) What problem do we have with the case of the Mishnah?

(d) How does Rebbi Ilai resolve the She'eilah?

(a) In the second Lashon, which ultimately follows the same pattern as the first, how do we try to prove the initial answer to Rebbi Yochanan's Kashya, establishing the Beraisa ('Or she'Yesh Alav k'Zayis Basar') by Shomer?

(b) How do we refute that proof?

Answers to questions

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