CHULIN 31-43 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.
1)
(a)What does Rebbi Yonasan Amar Rebbi say about someone who eats a Shelishi shel Terumah?
(b)Having stated the opinion of ...
1. ... Ula (who says the same with regard to a Shelishi shel Chulin she'Na'asu be'Taharas Terumah), why do we need to cite that of Rebbi Yonasan.
2. ... Rebbi Yonasan, why do we need to cite that of Ula?
1)
(a)Rebbi Yonasan Amar Rebbi rules that someone who eats a Shelishi shel Terumah - is forbidden to eat Terumah, but permitted to touch it.
(b)Having stated the opinion of ...
1. ... Ula (who says the same with regard to a Shelishi shel Chulin she'Na'asu be'Taharas Terumah), we nevertheless need to cite that of Rebbi Yonasan - to teach us that, even though eating real Terumah is more stringent that Chulin she'Na'asu al Taharas Terumah, one is not forbidden to touch Terumah any more than one is Chulin she'Na'asu ... .
2. ... Rebbi Yonasan, we still find it necessary to cite that of Ula - to teach us that even though Chulin she'Na'asu al Taharas Terumah is less stringent, eating it is forbidden just like Terumah.
2)
(a)Rav Yitzchak bar Shmuel bar Marsa said before Rav Nachman that if someone eats a Shelishi shel Chulin she'Na'asu al Taharas Ha'Kodesh, his body is Tahor to eat Kodshim. Why is that?
(b)What is the basis of this distinction? Surely if Chulin she'Na'asu al Taharas Ha'Kodesh is considered Ha'Kodesh, then it should apply in this case too.
(c)Rami bar Chama queried him however, from the Mishnah in Taharos 'Shelishi Sheini le'Kodesh ... be'Chulin she'Na'asu al Taharas Terumah'. What is the Kashya?
(d)What did Rav Yitzchak bar Shmuel bar Marsa reply?
2)
(a)Rav Yitzchak bar Shmuel bar Marsa said before Rav Nachman that if someone eats a Shelishi shel Chulin she'Na'asu al Taharas Ha'Kodesh, his body is Tahor to eat Kodshim - because the Chachamim only decreed the Din of P'sul ha'Guf (by a Revi'i that ate a Shelishi) by real Ha'Kodesh, but not by Chulin she'Na'asu al Taharas Ha'Kodesh ...
(b)... because the Din of Revi'i ba'Kodesh is only mi'de'Rabbanan, and they did not extend their decree to Chulin she'Na'asu al Taharas Ha'Kodesh.
(c)Rami bar Chama queried him however, from the Mishnah in Taharos 'Shelishi Sheini le'Kodesh ... be'Chulin she'Na'asu al Taharas Terumah' - on the assumption that if they did not decree on Chulin she'Na'asu al Taharas Ha'Kodesh, they certainly would not have decreed on Chulin she'Na'asu al Taharas Terumah!
(d)Rav Yitzchak bar Shmuel bar Marsa replied however that - Chulin she'Na'asu al Taharas Terumah is more stringent than Chulin she'Na'asu al Taharas Ha'Kodesh, in that what is Tahor regarding Terumah is not Tamei with regard to Hekdesh (as we explained earlier).
3)
(a)Rav Yitzchak bar Shmuel bar Marsa cites a Mishnah in Chagigah as the source for his answer. What does the Mishnah there say about the clothes of ...
1. ... Perushin (those who eat their Chulin be'Taharah) and Kohanim Ochlei Terumah (be'Taharah)?
2. ... Kohanim Ochlei Terumah (be'Taharah) and those of Ochlei Kodesh (be'Taharah)?
(b)On what grounds does Rava refute the proof from that Mishnah? What makes Medras different than Negi'ah?
(c)What does Rebbi Yitzchak say?
3)
(a)Rav Yitzchak bar Shmuel bar Marsa cites a Mishnah in Chagigah as the source for his answer. The Mishnah rules there that the clothes of ...
1. ... Perushin (those who eat their Chulin be'Taharah) have the Din of Medras ha'Zav for those of Kohanim Ochlei Terumah (be'Taharah).
2. ... Kohanim Ochlei Terumah (be'Taharah) have the Din of Medras ha'Zav for those of Ochlei Kodesh (be'Taharah).
(b)Rava refutes the proof from their however - because he maintains, the Medras there refers to the wives of the Perushin or of the Ochlei Terumah, who may have sat on their clothes whilst they were Tamei Nidah, a suspicion which is likely, whereas the suspicion that the fruit of the Perushin or the Ochlei Terumah (be'Taharah) became Tamei is not.
(c)Rebbi Yitzchak - does not make this distinction (like Rav Yitzchak bar Shmuel bar Marsa).
35b----------------------------------------35b
4)
(a)The Mishnah in Chagigah discusseso an Am-ha'Aretz who comes with a barrel of wine (after the wine-making season is over), which he now wants to sell to a Kohen. What does the Tana there rule if the Am ha'Aretz ...
1. ... claims that it is Tahor?
2. ... adds that he poured a Revi'is of Kodesh (Nesachim wine) into the barrel?
(b)What Kashya did Rav Yirmiyah from Difti ask from there on Rebbi Yitzchak (who does not distinguish between the Medras of clothes and the Negi'ah of fruit)?
(c)What did Rebbi Yitzchak reply?
4)
(a)The Mishnah in Chagigah discusses an Am-ha'Aretz who comes with a barrel of wine (after the wine-making season is over), which he now wants to sell to a Kohen. The Tana there rules that even if the Am ha'Aretz ...
1. ... claims that it is Tahor - he is not believed.
2. ... adds that he poured a Revi'is of Kodesh (Nesachim wine) into the barrel - then he is (see also Tosfos (DH 've'Im Amar').
(b)Rav Yirmiyah from Difti asked from there on Rebbi Yitzchak (who does not distinguish between the Medras of clothes and the Negi'ah of fruit) - according to whom the Terumah ought to be Metamei the Kodesh.
(c)To which Rebbi Yitzchak replied that - on the contrary, seeing as the two are mixed, since the Am ha'Aretz is believed on the Hekdesh (as we learned in Chagigah), he is believed on the Terumah as well (with a Migu).
5)
(a)The Mishnah in Taharos rules that ...
1. ... Sheini she'be'Chulin renders Chulin liquid, Tamei, and Ochlei Terumah, Pasul. What level of Tum'ah does it render the Chulin, liquid?
2. ... Shelishi (she'be'Chulin) renders Kodesh, liquid Tamei. What does it render Ochlei Kodesh?
(b)How does the Tana establish Kodesh?
(c)How do we reconcile this with Rav Yitzchak bar Shmuel bar Marsa (who confines the decree of Revi'i to real Hekdesh)?
(d)The Tana Kama in a Beraisa considers Chulin she'Na'asu al Taharas Ha'Kodesh, Chulin. Rebbi Elazar b'Rebbi Tzadok says 'Harei hein ki'Terumah'. What does he add to that?
5)
(a)The Mishnah in Taharos rules that ...
1. ... Sheini she'be'Chulin renders Chulin liquid - a Rishon, and Ochlei Terumah, Pasul.
2. ... Shelishi (she'be'Chulin) renders Kodesh liquid, Tamei - and Ochlei Kodesh, a Revi'i (Pasul but not Tamei).
(b)The Tana establishes Kodesh as - Chulin she'Na'asu al Taharas Ha'Kodesh.
(c)We reconcile this with Rav Yitzchak bar Shmuel bar Marsa (who confines the decree of Revi'i to real Ha'Kodesh) - by making this a Machlokes Tana'im (as we will now see).
(d)The Tana Kama in a Beraisa considers Chulin she'Na'asu al Taharas Ha'Kodesh, Chulin. Rebbi Elazar b'Rebbi Tzadok says 'Harei hein ki'Terumah', to which he adds that - it is Metamei two (a Rishon and a Sheini) and renders Pasul one (a Shelishi), but not a Revi'i (like Rebbi Yitzchak bar Shmuel bar Marsa).
6)
(a)What does Rav Asi say about the Shechitah of an animal, according to Rebbi Shimon (in connection with the Din of Hechsher Lekabeil Tum'ah)?
(b)What difference does it make whether it is the Shechitah or the blood that is Machshir?
(c)Why is there no proof for Rav Asi from our Mishnah, where Rebbi Shimon says 'Huchsh'ru bi'Shechitah', implying but not via the blood?
6)
(a)Rav Asi rules that, according to Rebbi Shimon - the Shechitah is Machshir Lekabeil Tum'ah, but not the blood.
(b)The difference whether it is the Shechitah or the blood that is Machshir will be - whether seeds on to which the blood subsequently falls, become Muchshar Lekabeil Tum'ah or not.
(c)There is no proof for Rav Asi from our Mishnah, where Rebbi Shimon says 'Huchsheru bi'Shechitah', implying but not via the blood - because he may well mean Af bi'Shechitah (but certainly via the blood).
7)
(a)What do we extrapolate from Rebbi Shimon in a Mishnah in Machshirin 'Dam ha'Meis Eino Machshir', that poses a Kashya on Rav Asi?
(b)We refute this Kashya by changing the inference. If it does not come to preclude Dam Shechitah, then what does it come to preclude?
(c)In that case, we ask, why does Rebbi Shimon not rather present the case of Dam Shechitah than Dam ha'Meis. Why should he have?
(d)We answer that in fact, Dam ha'Meis is a bigger Chidush than Dam Shechitah. Why is that?
7)
(a)We extrapolate from Rebbi Shimon in a Mishnah in Machshirin 'Dam ha'Meis Eino Machshir' - Ha Dam Shechitah Machshir (a Kashya on Rav Asi).
(b)We refute this Kashya however, by changing the inference - to Ha Dam Chalalim (the blood of corpses is) Machshir'.
(c)In that case, we ask, why Rebbi Shimon does not rather present the case of Dam Shechitah than Dam ha'Meis - to counter the Torah's comparison of the blood of Shechitah to water ("al ha'Aretz Tishpechenu ka'Mayim"), as we will see shortly.
(d)We answer that in fact, Dam ha'Meis is a bigger Chidush than Dam Shechitah - because we might otherwise have thought that, based on the S'vara Mah li Katleih Ihu, Mah li Katleih Mal'ach ha'Maves? (What difference does it make whether he killed it or whether the Mal'ach ha'Maves killed it?), Dam ha'Meis should not be any different than Dam Chalalim.
8)
(a)Rebbi Shimon in a Beraisa rules that Dam Magefto is not Machshir either. What is Dam Magefto?
(b)And here too, we explain that, according to Rav Asi, Rebbi Shimon prefers to present the Din of Dam Magefto than Dam Shechitah, because it is a bigger Chidush. Why is that?
(c)Why would we not also think the same about Dam Shechitah?
8)
(a)Rebbi Shimon in a Beraisa rules that Dam Magefto - the blood from a wound, is not Machshir either.
(b)And here too, we explain that, according to Rav Asi, Rebbi Shimon prefers to present the Din of Dam Magefto than Dam Shechitah, because - due to the S'vara Mah li Katleih Kulah, Mah li Katleih Palga? (What difference does it make whether he killed completely or only partially), we might have thought that Dam Magefto should not be any different than Dam Chalalim.
(c)We would not however, think the same about Dam Shechitah - because it is not called Dam Chalalim, but Dam Zavu'ach.
9)
(a)What do we learn from the Pasuk in Balak "ve'Dam Chalalim Yishteh"?
(b)By the same token, what would we have expected to learn from the Pasuk in Re'ei "al ha'Aretz Tishpechenu ka'Mayim"?
(c)According to Rav Asi in Rebbi Shimon, what do we learn from there?
(d)Why would we otherwise have thought that the blood of Pesulei ha'Mukdashin is forbidden?
9)
(a)We learn from the Pasuk "ve'Dam Chalalim Yishteh" that - the blood of an animal that has been slain is Machshir.
(b)By the same token, we would have expected to learn from the Pasuk "al ha'Aretz Tishpechenu ka'Mayim" that - Dam Shechutah too, is Machshir.
(c)According to Rav Asi in Rebbi Shimon however, we learn from there that - the blood of Pesulei ha'Mukdashin (animals of Ha'Kodesh which become blemished and are subsequently redeemed) is Mutar be'Hana'ah.
(d)We would otherwise have thought that it is Asur - like their wool and their work is.
10)
(a)Tana de'bei Rebbi Yishmael learns from "ve'Dam Chalalim Yishteh" that Dam Kilu'ach is not Machshir. What is'Dam Kilu'ach?
(b)Which blood *is* Machshir?
10)
(a)Tana de'bei Rebbi Yishmael learns from "ve'Dam Chalalim Yishteh" that Dam Kilu'ach is not Machshir. Dam Kilu'ach - is the blood that spurts from the animal after the initial drops that drip from it.
(b)It is the blood that turns black at the end that is (called Dam Chalalim and that is) Machshir.
