BACKGROUND ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Ask A Question on the daf
Previous daf Chulin 84
CHULIN 81-84 - Sponsored by a generous grant from an anonymous donor. Kollel
Iyun Hadaf is indebted to him for his encouragement and support and prays
that Hashem will repay him in kind.
We recommend using the textual changes suggested by the Bach and the
marginal notes of the Vilna Shas. This section is devoted to any *OTHER*
important corrections that Acharonim have pointed out in the Gemara, Rashi
 Tosfos 84a DH Mah Chaya Sh'einah Kodesh:
The words "v'Yeish Lomar *d'Einah* *Kodesh* Bifnim *ka'Amar*"
should read "v'Yeish Lomar *d'Anan* *a'Kodesh* Bifnim *ka'Amrinan*" (Ritva;
 Tosfos 84b DH Kisuy:
The words "*b'Chofer* Guma"
should read "*d'Chofer* Guma"
1) [line 1] V'LIFREKINHU (PIDYON HEKDESH)
(a) If a person consecrates (is "Makdish") an object to the Beis ha'Mikdash
and that object is of no benefit to the Mikdash in its present state, the
object may be sold by the appointees of Hekdesh (Gizbarim), who determine
its selling price based on the estimate of a group of experts. When a
person buys the object from Hekdesh, the object loses its Kedushah and its
value becomes Kodesh in its stead. This is called "Pidyon Hekdesh,"
"redeeming from Hekdesh."
(b) If the object that is consecrated to Hekdesh is an object that can
acquire intrinsic Kedushah, such as the utensils used in the Beis
ha'Mikdash or a Korban that is used in the Beis ha'Mikdash "as is," it
becomes Kadosh with Kedushas ha'Guf. An animal that has Kedushas ha'Guf
cannot be redeemed without a Mum (blemish) (See next entry).
2) [line 1] HA'AMADAH V'HA'ARACHAH
(a) The verses referring to a Korban that became unfit due to a Mum
(blemish) state, "*v'He'emid* Es ha'Behemah Lifnei ha'Kohen, *v'He'erich*
ha'Kohen Osah" - "He shall make the animal *stand* before the Kohen and the
Kohen shall *appraise* it" (Vayikra 27:11-12). From here we learn that in
order for an animal with a Mum to be appraised and redeemed, it must be alive.
(b) For the opinions of the Rabanan and Rebbi Shimon with regard to
Ha'amadah and Ha'arachah, see Charts to Temurah 32b, #8.
3) [line 3] SHECHITAH SHE'EINAH RE'UYAH
See Background to Chulin 81:6.
4) [line 7] V'NASIV LAH ALIBA D'TANA'EI - he quoted it according to the
opinions of [two] Tana'im
5) [line 21] YAKOV MINA'AH - Yakov, the heretic
6) [line 22] L'SIMANIN - that it must have the signs of being Kosher
(completely split hoofs, chews its cud)
7) [line 26] YATBILU BO - [it should be permitted] to immerse in it [people
and objects that need to be immersed]
8) [line 26] "ACH MA'YAN U'VOR MIKVEH MAYIM YIHEYEH TAHOR" - "But a spring
or a well wherein is an accumulation of water shall be Tahor" (Vayikra 11:36)
9) [line 27] HANEI IYN, MIDI ACHARINEI LO - these are fit for immersing;
other things (such as blood) are not (TAHARAS TEVILAH)
(a) The Torah that rainwater is Metaher (purifies) only when it is
collected in a cavity, or "b'Ashboren," a fact that is learned from Vayikra
11:36, where the verse states that a "Mikveh Mayim" (an accumulation of
water) purifies. While the rainwater is flowing (e.g. down a slope, known
as Chardelis or Katafras), it cannot be Metaher. (RABEINU HAI GA'ON is
Gores *Hardelis*, which is made up of "Har" - a mountain, and "Dalis" -
"[the water] that it suspends.")
(b) There must be at least forty Se'ah of rainwater in a Mikvah in order
for it to be Metaher, which is approximately equal to 288, 331.78 or 576
liters, depending upon the differing Halachic opinions.
(c) Spring water is Metaher both while it is flowing (Zochelin) as in a
river, and when it is collected in a cavity.
10) [line 30] MA'AYAN MAYIM U'VOR MAYIM - that is, the word "Mayim" from
the same verse (see above, entry #8) applies equally to Ma'ayan and to Bor,
to exclude other liquids that are not compared to water and blood, that is
compared to water
11a) [line 32] ZOCHELIN - flowing liquids
b) [line 32] MECHUNASIN - collected liquids (as in a well)
12a) [line 35] AVAZIN - domesticated geese
b) [line 36] TARNEGOLIN - domesticated chickens
13) [line 37] LO YOCHAL ADAM BASAR ELA B'HAZMANAH ZOS - one should only eat
meat with this approach (i.e. as if it were infrequently hunted, so that
one does not become poor buying meat)
14) [line 38] "KI YARCHIV HASH-M ELOKECHA ES GEVULCHA [KA'ASHER DIBER LACH
V'AMARTA OCHELAH VASAR, KI SE'AVEH NAFSHECHA LE'ECHOL BASAR; B'CHOL AVAS
NAFSHECHA TOCHAL BASAR.]" - "When HaSh-m, your G-d will expand your
boundary, [as He has spoken to you, and you say, 'I want to eat meat,'
because your soul craves to eat meat, then you may eat meat according to
the craving of your soul.]" (Devarim 12:20)
15) [line 40] LO YOCHAL ADAM BASAR ELA L'TEI'AVON - one should only eat
meat when he has a craving for it (every so often, irregularly)
16) [line 44] [L']LIFSO - [for] his stew-pot
17) [line 48] "KEVASIM LI'LEVUSHECHA U'MECHIR SADEH ATUDIM. V'DEI CHALEV
IZIM L'LACHMECHA L'LECHEM BEISECHA, V'CHAYIM L'NA'AROSECHA." - "[Wear] wool
(lit. sheep) for your clothes, and [buy] goats for the selling price of a
field. A person should suffice with the milk of the kid goats and lambs of
his house; [the needs for] your food should preempt [the needs for] the
food of your household (since they depend upon you first and foremost), and
you should teach them the paths of life (to make do without excesses)."
18) [line 48] GEZ - shearings, fleece
19) [line 49] ATUDIM - male goats
20) [line 3] V'AMAR REBBI YOCHANAN, KASA D'CHARASHIN... - Rebbi Yochanan's
advice about not drinking warm water is included in the Gemara here merely
because the Gemara quotes Rebbi Yochanan's other statements about meat and
money (RABEINU GERSHOM). Even though Rebbi Yochanan made many statements,
this statement is more pertinent to the subject here because it involves
Rebbi Yochanan's health-related advice.
21) [line 4] KASA D'CHARSHIN - a cup of witchcraft, sorcery
22) [line 4] D'FOSHRIN - of tepid water
23a) [line 5] KELEI MATACHOS - metal utensils
b) [line 5] KELEI CHERES - earthenware utensils
24) [line 7] TZIVYA - spice-wood, roots etc.
25) [line 9] TZAYITZ - boiled
26) [line 13] KISNA ROMISA - Roman (fine and expensive) linen
27) [line 14] ZUGISA CHIVARTA - white glass (crystal)
28) [line 15] TOREI - (a) bulls (for plowing) (RASHI); (b) according to the
Girsa *TAVAREI* - bull-drivers (who plow without inserting the point of the
plow deep enough into the soil) (TOSFOS DH b'Torei, citing RABEINU CHANANEL)
29) [line 15] NAFISH PESEIDAIHU - where the loss is great
30) [line 18] "TOV ISH CHONEN U'MALVEH, YECHALKEL DEVARAV B'MISHPAT" -
"Good is the man who is gracious and lends [to the poor], economizing when
it comes to his own needs." (Tehilim 112:5)
31) [line 25] ESHTOMAH KA'AMAR - (a) he has stated a questionable,
untrustworthy ruling (O.F. estordison - dazing [of the mind]) (RASHI, 1st
explanation); (b) according to the Girsa *IY D'SHEMA* KA'AMAR - if he has
stated this ruling personally (not quoting any authority) (lit. if it is of
his own name) (RASHI, 2nd explanation)
32) [line 25] LISHMETUHA LA'AMOREI MINEI - (a) they should take out his
tongue (RASHI, 1st explanation); (b) they should take away his Amora (the
Meturgeman, the scholar who expounds in a loud voice what the Chacham says
in a low voice) in order to embarrass him (RASHI, 2nd explanation)
33) [line 28] VADA'AH DOCHAH SHABBOS - its "certainty" is Docheh ("pushes
aside") Shabbos (BRIS MILAH)
(a) A Jewish father has a Mitzvas Aseh to see that a Bris Milah is
performed on his son, as the verse states, "va'Yamal Avraham Es Yitzchak
Beno..." (Bereishis 21:4). If he does not fulfill his obligation, Beis Din
is required to have him circumcised (ibid. 17:10). If Beis Din is likewise
lax or unable to fulfill this Mitzvah, when the boy grows up, he must have
Milah performed upon himself (ibid. 17:14). The punishment for a man who is
not circumcised and refuses to fulfill the Mitzvah of Milah is Kares
(ibid., see RAMBAM and RA'AVAD Hilchos Milah 1:1-2).
(b) The Mitzvah of performing the Milah on the eighth day after the child's
birth overrides Shabbos. Thus, even though the procedure of the Milah
constitutes a Melachah, it is permitted (and obligatory) on Shabbos. This
is derived (in Shabbos 132a) from the verse, "uva'Yom ha'Shemini, Yimol
Besar Orlaso." - "And on the eighth day, the flesh of his foreskin shall be
circumcised" (Vayikra 12:3). However, Milah only overrides Shabbos when the
obligation to perform it on Shabbos is certain, and not doubtful.
34) [line 31] TEKI'AS SHOFAR BI'GEVULIN
By Torah law, the Shofar is blown in every community, even when Rosh
Hashanah falls on Shabbos. The Chachamim were afraid that someone would
carry the Shofar through Reshus ha'Rabim in order to learn how to blow it.
They therefore decreed that the Shofar should not be blown on Shabbos
except in the Beis ha'Mikdash.