[28a - 49 lines; 28b - 44 lines]

1)[line 1]() [](YANICHA) [YANIVA]- tinea, a type of worm or moth (O.F. teigne)

2)[line 2]LACHA- [its blood is used as a dye to make] red leather (O.F. parche)


See Background to Chulin 27:24.

4)[line 8]'' REBBI ELAZAR HA'KAPAR BERIBI- Rebbi Elazar ha'Kapar, one of the greatest sages of his generation ("Beribi" is a descriptive title such as "the Great," used to refer to a sage)

5)[line 8]" [ , ...]""ACH KA'ASHER YE'ACHEL ES HA'TZEVI [V'ES HA'AYAL, KEN TOCHELENU...]"- "Just as the deer [and the gazelle] are eaten, [so may you eat it...]" (Devarim 12:22).

6)[line 10] HAREI ZEH BA L'LAMED V'NIMTZA LAMED- this is a case that comes to teach that is found [to have Halachos] taught about [it]

7)[line 15]"[ ' - ,] [ ' ,] ; [ ]""V'ZAVACHTA... KA'ASHER TZIVISICHA"- "[If the place upon which HaSh-m your G-d has chosen to put His Name is far from you,] then you shall slaughter [of your cattle and of your sheep and goats which HaSh-m has given you,] as I have commanded you; [and you shall eat in your gates with all the desire of your soul]" (Devarim 12:21).

8)[line 22]MEYUCHAD- [the] unique [one of the two Simanim] (since a minute hole in it renders the animal a Tereifah, while a hole in the trachea only renders an animal a Tereifah if most of its circumference is cut - RASHI)

9)[line 22]( )(SIMAN SHACHAT CHATZA'IN GARGERES PEGIMAH D'CHATAS HA'OF)- this is a mnemonic device that stands for a word from the five questions brought by the Gemara to prove (#'s 3, 4, 5) or disprove (#'s 1, 2) Rav Nachman's opinion, that performing Shechitah on the trachea alone is a valid Shechitah, as follows:

1.Shachat refers to "Shachat Es ha'Veshet..." (line 24)

2.Chatza'in refers to "Shachat Shenei Chatza'ei Simanim..." (line 31)

3.Gargeres refers to "Shachat Chatzi Gargeres v'Shahah Bah..." (line 35)

4.Pegimah refers to "Harei she'Hayah Chatzi Gargeres Pagum..." (line 39)

5.d'Chatas ha'Of refers to "Keitzad Molkin Chatas ha'Of..." (line 42)

10)[line 24] NISHMETAH HA'GARGERES- the trachea becomes disconnected from the flesh to which it is normally connected

11)[line 35] SHAHAH KEDEI SHECHITAS ACHERES- [the Shochet] paused for the time that it would take to perform another act of Shechitah

12)[line 39] CHATZI KANEH PAGUM- half of the [circumference of the] trachea was damaged (which is not a Tereifah until most of the circumference is damaged; however, even a minute hole in the esophagus renders the animal a Tereifah)

13)[line 42] CHATAS HA'OF

See Background to Chulin 21:5.

14a)[line 43] CHOSECH SHIDRAH U'MIFREKES B'LO ROV BASAR- he severs the spine and the neckbone without a majority of the flesh around it (that is, he thrusts his finger into the neck and makes a hole through which he breaks the neckbone, and only afterwards does he cut the majority of flesh around the neckbone; cutting the majority of the flesh around the neckbone would render the bird a Neveilah - Daf 20b)

b)[line 45] CHOSECH SIMAN ECHAD V'ROV BASAR IMO- he cuts one Siman (either the esophagus or the trachea) and the majority of flesh around the neckbone

15)[line 46]UV'OLAH (OLAS HA'OF)

See Background to Chulin 21:16b:c.

16)[line 48] HA'HU BAR AVZA D'HAVAH BEI RAVA- that certain goose that came to the Beis Midrash of Rava

17)[last line] ASA KI MEMASMES KU'EI DAMA- it came with its neck smattered with blood


18)[line 6] ' CHAKIM YOSEF BRI BI'TEREIFOS K'REBBI YOCHANAN- my son Yosef is well-learned with regard to the Halachos of Tereifos like Rebbi Yochanan was (a) with regard to the Halachos of Tereifos (RASHI, 1st explanation); (b) with regard to all matters of Halachah (RASHI, 2nd explanation)

19)[line 9] HO'IL V'TZOLEHU KULO K'ECHAD - since one [often] roasts it whole (ISUR ACHILAS DAM: TZLI)

(a)It is forbidden to ingest the blood of animals and birds, whether they are Kosher or non-Kosher. The verse states, "v'Chol Dam Lo Sochelu b'Chol Moshevoseichem, la'Of vela'Behemah" - "You shall eat no kind of blood, whether it is of bird or of beast, in any of your settlements" (Vayikra 7:26). Because of this prohibition, slaughtered animals must be salted or roasted over a fire to remove their blood before they can be cooked and eaten.

(b)The blood of fish, locusts, Sheratzim (rodents or lizards), insects or small crawling creatures, and humans is not included in the prohibition of Dam. However, the blood of non-Kosher fish and locusts is prohibited because it is a secretion of a non-Kosher creature. The blood of Sheratzim is also prohibited because it is considered like their flesh. Human blood that has become separated from the body is prohibited mid'Rabanan (Kerisus 22a).

(c)Blood of an animal may be eaten if it is still inside the raw flesh of the animal as it was when the animal died or was slaughtered. Only when the blood has been removed from its original location after the animal's death, for example, by being cooked or boiled, does the blood become prohibited (TOSFOS to Chulin 14a DH v'Nasvin).

(d)If a person ingests a k'Zayis of blood b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he sins b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If the blood did not pour from the animal's major arteries but rather was inside the animal's limbs when it died (Dam Evarim) and was extracted afterward, the punishment of Kares does not apply. If it dripped from a major artery after the main flow subsided (Dam ha'Tamtzis), the Tana'im argue whether the punishment of Kares applies (Kerisus 20b).

20)[line 28]KOTZ- a thorn

21)[line 39]( )(SIMAN CHATZI KETINA GARGERES PEGIMAH)- this is a mnemonic device that stands for a word from the four questions brought by the Gemara to disprove Rav's opinion, that Mechtzah Al Mechtzah k'Rov, as follows:

1.Chati refers to "Chatzi Echad b'Of..." (line 39)

2.Ketina refers to "Amar Rebbi Ketina..." (line 41)

3.Gargeres refers to "Shachat Chatzi Gargeres v'Shahah Bah..." (last line)

4.Pegimah refers to "Harei she'Hayah Chatzi Gargeres Pagum..." (Daf 29a, line 7)

22)[line 42] CHILKO LI'SHENAYIM V'HEN SHAVIN SHENEIHEM TEMEI'IN - if a person split an earthenware oven in two equal-sized pieces, both of them are Temei'im (TANUR: TUM'AH)

The Halachah for clay and earthenware utensils is that if they become Tamei, they remain so until they are broken beyond use. An oven only becomes Tahor if it broken to the extent that it does not retain a majority of its original size.

23)[line 42] IY EFSHAR L'TZAMTZEM - it is impossible to be so precise

The Tana'im argue as to whether it is possible for natural (i.e. not intentionally planned) events to occur simultaneously or not. For example, Rebbi Yosi rules that it is possible for the two witnesses to voice their denial of knowledge of evidence simultaneously while the Rabanan argue (Shevuos 32a).