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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chulin 127


(a) The Beraisa learns that "ha'Tzav *le'Mineihu*" comes to include an Arod, ben ha'Nefilin and a Salamander (all different types of toad [or ferret]).
What exactly is ...
  1. ... an Arod?
  2. ... a Salamander?
(b) What did Rebbi Akiva exclaim when he came to the Pasuk in Borchi Nafshi "Mah Rabu Ma'asecha Hashem", in respect of ...
  1. ... creatures that live on land and creatures that live on the sea?
  2. ... creatures that live in fire and creatures that live in the air?
(c) Why is Rebbi Akiva's statement cited here?

(d) What does the Beraisa say, that Rebbi Zeira supports with the Pasuk in Tehilim "Ha'azinu Kol Yoshvei *Chaled*"?

(a) What did Rav Huna b'rei de'Rav Yehoshua say about the beavers of Neiresh?

(b) What did Rav Papa have to say about the residents of Neiresh?

(c) What did he mean when he added 'Tarbeih, Mashcheih ve'Iliseih'?

(d) And what did he comment on them based on the Pasuk in Yirmiyah "Eretz, Eretz, Eretz Shim'i D'var Hashem"?

(a) What did Rav Gidal Amar Rav advise a person who was kissed by someone from Neiresh to do with his teeth?

(b) And what did he advise a traveler who was joined by someone from ...

  1. ... N'har Pakud to be wary of?
  2. ... Pumbedisa to do?
(c) What did Rav Huna bar Tursa once see when he went to Va'ad (see Shitah Mekubetzes) regarding the relationship between a snake and a Tzav?

(d) What did Rebbi Shimon he'Chasid comment on the birth of the Arod? Why specifically an Arod?

(a) What did Mar say about different species being intimate? Under which circumstances is it not possible to become pregnant from each other?

(b) What else are they incapable of doing?

(c) What is then the problem with the snake and the Tzav?

(d) How do we resolve it?

Answers to questions



(a) Our Mishnah rules that a loose limb or loose Basar of a live animal are Metamei Tum'as Ochlin 'bi'Mekoman'.
How does this Din differ from the equivalent Din in a case where the limb or the Basar are severed?

(b) The Tana also rules that they require Hechsher.
Why are they not Tamei Tum'as Ochlin even without Hechsher, seeing as they are destined to be Mitamei Tum'ah Chamurah (when the animal dies)?

(c) The Tana continues that, according to Rebbi Meir, once the animal is Shechted, they become Huchshar Lekabel Tum'ah via the blood of the Shechitah. Seeing as they are Asur anyway (because of "u'Basar ba'Sadeh Tereifah ... ", as we learned in 'Beheimah ha'Makshah'), why are they not Tamei Neveilah)?

(d) What does Rebbi Shimon say?

(a) If the animal dies, the Basar requires Hechsher.
Why is it not Tamei Neveilah?

(b) Then what does it need Hechsher for?

(c) According to Rebbi Meir, the Eiver is Metamei because of Eiver min ha'Chai. Why is that?

(d) What does Rebbi Shimon say?

(a) Our Mishnah ascribes Tum'as Ochlin to a loose limb or Basar, but not Tum'as Neveilos (i.e. Eiver min ha'Chai).
What problem do we have with that (mi'Mah Nafshach)?

(b) We conclude that the Tana is speaking when it will not heal.
Then why is it not Metamei Tum'as Neveilos?

(c) What is the source for that?

(d) But this Pasuk is written in connection with Sheratzim? From where do we know that the same applies to animals?

(a) The Beraisa that we cite to support this, also serves to support a statement of Rav Chiya bar Ashi.
What does Rav Chiya bar Ashi Amar Shmuel say about figs that dried- up on the tree, regarding ...
  1. ... Tum'as Ochlin?
  2. ... picking them on Shabbos?
(b) Under what condition would he be Patur on Shabbos? (c) How does the above Beraisa prove Shmuel's ruling?
(a) We try to bring an additional proof from another Beraisa, where the Tana rules that vegetables such as cabbages and pumpkins that withered on their stems are not Metamei Tum'as Ochlin.
What does the Tana say there where they withered after being detached ('Katzetzan ve'Yavshan')?

(b) What problem do we have with this latter ruling?

(a) How does Rebbi Yitzchak therefore establish 'Katzetzan ve'Yavshan'?

(b) What do we infer from the fact that the Tana mentions specifically cabbages and pumpkins? Why might the Din concerning other vegetables be different?

(c) What do we now try to prove from here? Why do we think that the Tana must be speaking when the stalks have not withered?

(d) And we conclude that he may well be speaking when they have withered. Then what is he coming to teach us?

(a) Another Beraisa rules that if a branch containing fresh fruit breaks loose from a tree, the fruit is considered detached and is subject to Tum'ah.
What does the Tana say about dry fruit that is still attached?

(b) On the assumption that we compare the Seifa to the Reisha, how does this pose a Kashya on Shmuel?

(c) How do we explain the Beraisa, to reconcile Shmuel with the Beraisa?

(a) Our ow do HowMishnah cites the Machlokes between Rebbi Meir, who considers the loose limb and Basar, Huchshar in the blood of its own Shechitah, and Rebbi Shimon, who doesn't. Rabah attributes the basis of their Machlokes to whether an animal is considered a Yad for a limb or not. What do they hold about Hechsher in general? Will a Yad that becomes wet transmit Hechsher to food?

(b) Abaye disagrees. According to him there is no such thing as a Yad le'Hechsher, and the question is whether the animal and the limb are considered one entity or not.
What is the criterion according to him? Over what are they then arguing?

Answers to questions

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