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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 126


(a) We ask on Rebbi Yossi (who holds that Tum'ah Temunah is not Boka'as ve'Olah) from a Mishnah in Ohalos, which discusses a dog that ate Basar Meis and died on the threshold of a house with its neck inside the house.
What would be the Din if the dog was still alive?

(b) According to Rebbi Meir, it depends upon whether the dog's neck is a Tefach thick or not.
How about the fact that the hole of the esophagus is not a Tefach thick?

(c) What is the minimum cubic Shi'ur that can transmit Tum'ah from one domain to another?

(d) How do we initially interpret Rebbi Yossi, who says that 'We view the Tum'ah; within the lintel, the house is Tamei, outside, it is Tamei'?

(a) According to Rebbi Elazar, the criterion is where the dog's mouth is. What exactly does he mean? Where is the Tum'ah?

(b) Rebbi Yehudah ben Beseira maintains that, either way, the house is Tamei.
Why is that?

(c) Why do Rebbi Yossi's two rulings now appear to clash?

(a) Rava therefore explains that Rebbi Yossi argues with Rebbi Meir in two points.
Which ones?

(b) How do we now explain his statement 'We view the Tum'ah; within the lintel, the house is Tamei, outside, it is Tamei'?

(c) Rav Acha b'rei de'Rava agrees with his father.
What does he say that supports his explanation?

Answers to questions



(a) We learned earlier that Rebbi Yossi refers to Ohel as Noge'a.
Who is the author of the Mishnah in Ohalos which argues with Rebbi Yossi (see Tosfos DH 'Ma'an Tana) and holds that Ohel and Noge'a do not combine?

(b) When Rebbi Shimon speaks of three Tum'os that emanate from a Meis, why can he not be providing us with a list of all the types of Tum'ah that emanate from a Meis?

(c) So what is he saying?

(d) What will the Din then be regarding all the other types of?

(a) Which of the three branches does not pertain to ...
  1. ... 'M'lo Tarvad Rekev'?
  2. ... 'Etzem ki'Se'orah'?
(b) Why is 'M'lo Tarvad Rekev' not subject to Maga?

(c) What does Rebbi Shimon mean when he says 've'Heichan Maga'o/Ohalo/Masa'o?bbb be'Achad Meihen'?

(d) In which point does Rebbi Shimon argue with Rebbi Yossi?

(a) What is the difference between 'Golel' and 'Dofek'?

(b) And why does Masa not apply to Golel and Dofek?

(a) With reference to the Din of Kulyas Neveilah in our Mishnah, what does the Beraisa learn from the Pasuk in Shemini ...
  1. ... "be'Nivlasah"?
  2. ... "ha'Noge'a *Y*itma"?
(b) What did Rava reply, when Rav Papa asked him why, in that case ...
  1. ... a Neveilah, which is covered with skin, is Metamei?
  2. ... the kidney of a Neveilah, which is covered with Cheilev, is Metamei?
(c) Why is the Cheilev not Metamei in its own right?
(a) Rav Oshaya asked whether the bone containing marrow will be Metamei if one had in mind to make a hole in it but did not yet manage to do so.
What is basis of the She'eilah?

(b) What did Rav Oshaya himself conclude?

(a) According to our Mishnah, under which two conditions is the egg of a Sheretz Metamei?

(b) Why is it not Metamei when it has a shell?

(c) Since when do Sheratzim lay eggs?

(d) The Beraisa learns from the Pasuk there "*ha*'Teme'im" that (among other things) the holed egg and thigh-bone of a Sheretz are Metamei.
What does the Tana learn from ...

  1. ... "ha'Sheretz"?
  2. ... "ha'Noge'a *Y*itma"?
(a) On what basis is the hole the size of a hair sufficient in this regard?

(b) What does the Toras Kohanim learn from the Pasuk in Metzora ...

  1. ... "ve'ha'Noge'a bi' Vesar ha'Zav ... *ve'Tamei* ... "?
  2. ... "ve'Chol Asher Yiga bo ha'Zav ... *ve'Tamei* ... "?
(a) What is an 'Achbor she'Chetzyo Basar ve'Chetzyo Adamah'? How is such a thing possible?

(b) The Tana Kama rules that someone who touches the flesh is Tamei the earth; is Tahor. What does Rebbi Yehudah say?

(c) How does Rebbi Yehoshua ben Levi qualify the ruling in our Mishnah 'Achbor she'Chetzyo Basar ... '? In which case will the earth part of it not render the person who touches it Tamei?

(d) In the second Lashon, Rebbi Yehoshua ben Levi is referring to Rebbi Yehudah 'Af ha'Noge'a ba'Adamah sheke'Neged ha'Basar, Tamei'. What is the difference between the two Leshonos?

(a) Which is the only species of land animal that has no equivalent in the sea?

(b) Based on this piece of information, how does the Beraisa counter the suggestion that, , just as, among the rodents, only a land-weasel is Tamei, so too, is only a land-mouse Tamei (but not a sea one)?

(c) What does the Tana ultimately learn from the Pasuk in Shemini ...

  1. ... "ha'Shoretz *al ha'Aretz*"?
  2. ... "ha'Shoretz al ha'Aretz" (when it should have written ve'Zeh Lachem ha'Tamei")?
  3. ... "*ba'Sheretz* ha'Shoretz al ha'Aretz"?
(d) Why can we not learn this from the Hekesh to weasel, and say that just as whatever is called 'Chuldah' is Tamei, so too, whatever is called 'Achbar' is Tamei?
(a) A certain Rav suggested to Rava that perhaps "ba'Sheretz" comes to include a mouse that is created from the earth, and "ha'Shoretz", whatever crawls, even a sea-Sheretz. What would we would then learn from "al ha'Aretz"?

(b) What did Rava reply?

(c) Rebbi Yitzchak bar Avdimi learns from "al ha'Aretz" 'Lehotzi Safek Tum'ah Tzafah'. What does he mean by that?

(d) How can the Tana then use the same word to preclude a sea-Sheretz?

Answers to questions

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