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Previous daf Chulin 89
CHULIN 86-90 - Sponsored by a generous grant from an anonymous donor.
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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
 It appears that Tosfos did not have our edition of Rashi, from the
beginning of the Perek until Daf 92b (on top of the page).
(a) This seems apparent 1. from the fact that Tosfos asks Rashi's questions
and answers them without mentioning that Rashi preceded him. For example,
see Tosfos to Daf 90a DH Alma; to Daf 90b DH Shel, DH bi'Shelosha, DH Ela;
to Daf 91a DH k'Man, DH Ela; etc. 2. since he quotes Rashi on Daf 90a DH
Alma as saying something that is not mentioned in our Rashi (as noted by the
Rosh Yosef and many Acharonim). Tosfos to Daf 83b DH Shenei also seems to
quote a Rashi from Daf 91a that does not appear in our edition (see Maharsha
there). 3. since Rashi himself to Daf 91a (DH ul'Rebbi Yehudah) explains the
Sugya in a manner to which he strongly objects on Daf 83a DH d'Leis Bei; and
Rashi to Daf 91b (DH she'Hispalelu) explains the Gemara in a manner that
differs greatly from his commentary to the Torah (Parashas va'Yetzei, 28:17,
see Ramban on the Torah there.)
(b) Apparently, the Peirush Rashi to these pages is an earlier version of
Rashi (see Girsa section to Chulin 81:2), which he later rewrote. (M.
1) [line 1] "IM MI'CHUT V'AD SEROCH NA'AL" - "I will not take from a thread
to a sandal strap, [and I will not take anything that is yours, lest you
should say, 'I have made Avram rich.']" (Bereishis 14:23)
2) [line 2] CHUT SHEL TECHELES (TZITZIS: TECHELES)
(a) There is a Mitzvah to wear Tzitzis (fringes) on four-cornered garments,
as it states in the Torah (Devarim 22:12). Beis Shamai and Beis Hillel argue
(Menachos 41b) whether one must double over three strings through each hole
of the garment (Beis Hillel), or whether one must double over four strings
(b) Techeles is a greenish-blue dye used to dye some of the woolen strings
used for Tzitzis. The dye is obtained from the Chilazon, possibly the
underwater snail murex trunculus (see Dafyomi Advancement Forum to Maseches
Menachos, Special Techeles Section or Insights to Menachos 44:1). The "Pesil
Techeles" - the "string of Techeles" (Bamidbar 15:38) is the most important
part of a four-cornered garment since through it one is able to completely
fulfill the Mitzvah of Tzitzis mid'Oraisa. The exact process for obtaining
the Techeles dye is not known today (see Insights ibid.).
3) [line 5] REBBI ELIEZER HA'GADOL - Rebbi Eliezer ben Horkenos
4) [line 8] HA'TZIV'ONIN - the colors
5) [line 9] EVEN SAPIR - saphire
6) [line 10] "VA'YIR'U ES ELOKEI YISRAEL, V'SACHAS RAGLAV [K'MA'ASEH LIVNAS
HA'SAPIR, UCH'ETZEM HA'SHAMAYIM LA'TOHAR.]" - "And they saw the G-d of
Yisrael, and beneath His feet [were the like of sapphire brickwork, and
similar to the very heavens for purity.]" (Shemos 24:10)
7) [line 12] "K'MAR'EH EVEN SAPIR DEMUS KISEI" - "... like the appearance of
a sapphire stone, the likeness of a throne..." (Yechezkel 1:26)
8) [line 13] GEZEL HA'NE'ECHAL - stolen goods that have been consumed
9) [line 14] SHE'NE'EMAR "BIL'ADAI RAK ASHER ACHLU HA'NE'ARIM..." - as it
states, "Save only what the boys ate..." (Bereishis 14:24) - Avram told the
king of Sedom that he would not take anything that had belonged to him
before the war, except for the food from the spoils that his soldiers ate;
this, he realized, could not be returned. Even though they rightfully
belonged to Avram through Kinyan Kibush (acquisition through conquest in
war) and through the relinquishment of the king of Sedom (Bereishis 14:21),
Avram felt that at his level of spirituality, taking them would be
tantamount to robbery.
10) [line 18] HAGADAH - Agadah (homiletic, non-Halachic parts of Torah)
11) [line 18] ASEH AZNECHA K'AFARCHESES - make your ear like a mill hopper
(O.F. tremuie), a large funnel through which grain is channeled to the
grinding area of a mill, to listen intently to the teachings of Rebbi
Eliezer beno Shel Rebbi Yosi ha'Gelili
12) [line 19] "LO ME'RUBCHEM MI'KOL HA'AMIM CHASHAK HASH-M BACHEM" - "Not
because you are more numerous than all of the nations did HaSh-m desire you"
13) [line 23] "V'ANOCHI AFAR VA'EFER" - "and I am dust and ashes" (Bereishis
14) [line 24] "V'NACHNU MAH" - "and we are nothing" (Shemos 16:7)
15) [line 25] "V'ANOCHI SOLA'AS V'LO ISH" - "and I am a worm and not a man"
16) [line 26] "HAVAH NIVNEH LANU IR" - "Come, let us build for ourselves a
city" (Bereishis 11:4) - Nimrod was the king during the Dor ha'Pelagah, the
Generation of the Dispersion, which built the Tower of Bavel at his
suggestion (Bereishis 11:1-9). The Gemara (Sanhedrin 109a) records that the
members of that generation intended to use the tower to ascend to the
heavens. However, they were divided into three distinct groups: those who
intended to settle there; those who intended to worship idolatry there; and
those who intended to wage war against HaSh-m there.
17) [line 28] "MI V'CHOL ELOHEI HA'ARATZOS [ASHER HITZILU ES ARTZAM MI'YADI,
KI YATZIL HASH-M ES YERUSHALAYIM MI'YADI.]" - "Who, of all of the gods of
the lands, [was able to save his land from my [conquering] hand, that HaSh-m
should be able to save Yerushalayim from my hand." (Melachim II 18:35)
18) [line 29] "E'ELEH AL BAMASEI AV, EDAMEH L'ELYON." - "I will ascend above
the heights of the clouds; I will be like the Most High." (Yeshayah 14:14)
19) [line 29] CHIRAM MELECH TZOR - Hiram, the king of Tyre
20) [line 30] "MOSHAV ELOKIM YASHAVTI B'LEV YAMIM" - "[Son of man, say to
the prince of Tzor, 'Thus says HaSh-m Elokim, "Because your heart is raised,
and you have said,] 'I am a god, I sit in the seat of god, in the midst of
the seas'; [yet you are a man, and not G-d, though you set your heart as the
heart of G-d."']" (Yechezkel 28:2)
21) [line 36] U'CHESIV HASAM "TOLEH ERETZ AL BELIMAH" - and it states there,
"he (HaSh-m) suspends the world on nothing" (Iyov 26:7) - The Gemara
interprets that HaSh-m maintains the world because of those two righteous
people who said that they are "Beli Mah," without anything of significance,
when they stated "v'Nachnu Mah."
22) [line 38] MI SHE'BOLEM ES ATZMO BI'SHE'AS MERIVAH - one who restrains
himself in the middle of a fight
23) [line 40] "UMI'TACHAS ZERO'OS OLAM" - "and below [the heavens] are the
mighty ones of the world" (Devarim 33:27) - The Gemara interprets this verse
to mean, "and [those who place themselves] below [all others,] are the
mighty ones of the world."
24) [line 40] "HA'UMNAM ELEM TZEDEK TEDABERUN, MEISHARIM TESHPETU BENEI
ADAM?" - "Do you indeed decree what is right? Do you judge uprightly, O you
sons of men?" (Tehilim 58:2)
25a) [line 41] MAH UNMUSO SHEL ADAM B'OLAM HA'ZEH? - What is the art of a
person in this world?
b) [line 42] YASIM ATZMO K'ILEM - he shall make himself like a mute
26a) [line 42] YACHOL AF L'DIVREI TORAH? - Could this apply also to words of
the Torah (that a person should make himself like a mute)?
b) [line 43] YACHOL YAGIS DA'ATO? - Could this mean that he should act
haughtily because he knows words of the Torah?
27) [line 44] AFAR IR HA'NIDACHAS (IR HA'NIDACHAS)
(a) A city that was led astray (Nidach) to the extent that its inhabitants
willfully committed idolatry, must be destroyed. All of those who were led
astray must be killed and the city burned, along with all of the possessions
of its inhabitants, as stated in Devarim 13:13-19. The righteous people who
were not led astray are not killed, but their possessions are burned. The
Madichim, those who influenced the city to commit idolatry, are punished
with Sekilah (stoning) (RAMBAM Hilchos Avodas Kochavim 4:1).
(b) Other requirements to classify a city as an Ir ha'Nidachas are that the
Madichim must be male residents of the city and must be from the same tribe
to which the city belongs. There must be at least two Madichim, who must
influence the majority of the city (with a minimum of 100 people). In
addition, the city cannot be a border town (RAMBAM ibid. 4:2).
28) [line 45] AFAR (AFARAH) [EFRAH] - the earth below its ashes
29) [line 45] "V'ES KOL SHELALAH TIKBOTZ EL TOCH RECHOVAH V'SARAFTA..." -
"And you shall gather all the plunder of it into the midst of its town
square and shall burn [with fire the city, and all the plunder from it, for
HaSh-m your G-d; and it shall be a heap forever; it shall not be built
again.]" (Devarim 13:17)
30) [line 47] MITZVOS LAV LEIHANOS NITNU - Hash-m did not give us the
Mitzvos in order that we should experience physical pleasure; therefore,
even though something is Asur b'Hana'ah it may be used for a Mitzvah.
(a) The Torah classifies many objects as Isurei Hana'ah (items from which it
is prohibited to benefit), such as Orlah (see Background to Menachos 69:45),
Kil'ei ha'Kerem (see Background to Chulin 82:10), Eglah Arufah (see
Background to Chulin 81:13), Tziporei Metzora (see Background to Chulin
82:5), a Nazir's hair (see Background to Avodah Zarah 74:5), Shor ha'Niskal
(see Background to Chulin 81:12), Avodah Zarah (see next entry), Ir
ha'Nidachas (see above, entry #27), Peter Chamor (see Background to Menachos
67:12b), Basar b'Chalav (see Background to Avodah Zarah 74:7), Chulin
she'Nishchetu ba'Azarah (see Background to Avodah Zarah 74:9) and a dead
body (see Gemara Avodah Zarah 29b) and its grave or shrouds (see Background
to Bava Basra 137:9).
(b) The Amora'im argue as to whether it is possible to perform a Mitzvah
using one of the objects listed above. Does the performance of a Mitzvah
constitute "benefit" which is forbidden? Rava rules that the Torah does not
include the performance of a Mitzvah in the prohibition of deriving benefit
from Isurei Hana'ah. Rather, Mitzvos are required *obligations* which are
incumbent upon us, and they are not done for our "benefit." Therefore,
performing a Mitzvah with one of the Isurei Hana'ah is permitted.
(c) One exception to this ruling is that even according to the opinion that
Mitzvos may not be described as "benefit," performing a Mitzvah using Avodah
Zarah is nevertheless prohibited. Avodah Zarah is "Ma'us," disgusting before
HaSh-m, and it is not proper to use it in the performance of a Mitzvah.
31) [line 48] SHOFAR SHEL AVODAS KOCHAVIM (AVODAH ZARAH: MESHAMSHEI AVODAH
(a) An object that is worshipped as Avodah Zarah, e.g. an idol, becomes Asur
b'Hana'ah -- it is forbidden to derive any benefit from it. One who benefits
from such an object receives Malkus two times, once for the prohibition in
Devarim 7:26 and once for the prohibition in Devarim 13:18. Similarly, an
object that was used in the service of Avodah Zarah ("Meshamshei Avodah
Zarah") is also Asur b'Hana'ah, as the verse states in Devarim 12:2 (Avodah
Zarah 51b), and an object that was offered to an Avodah Zarah is Asur
b'Hana'ah, as the verse states in Tehilim 106:28 (Avodah Zarah 50a). Objects
of Avodah Zarah themselves and the utensils that are used in their service
must be destroyed, as it states in Devarim 7:5 and 12:2. Money paid in
exchange for an item of Avodah Zarah becomes forbidden (Asur b'Hana'ah) like
the Avodah Zarah itself.
(b) The Tana'im argue whether an Avodah Zarah becomes Asur b'Hana'ah
immediately when the object is set up as an idol, or only after it has been
worshipped (Avodah Zarah 51b). An object used in the service of Avodah Zarah
becomes Asur b'Hana'ah only when it is used to serve the Avodah Zarah. In
addition, an object used to beautify the Avodah Zarah ("Noy Avodah Zarah")
becomes Asur b'Hana'ah, as the verse states, "Lo Sachmod Kesef v'Zahav..."
(Devarim 7:25; Avodah Zarah 51b).
(c) There are certain types of objects that do not become prohibited when
they are worshipped or used in the service of Avodah Zarah:
1. Animals do not become prohibited (Avodah Zarah 46a).
(d) Even though animals, and objects that are attached to the ground, do not
become Asur b'Hana'ah (as mentioned above), nevertheless they become
invalidated from being used for holy purposes, such as bringing such an
animal as a Korban, or building a Mizbe'ach out of stones that were
worshipped. Even though they are not Asur b'Hana'ah, they are considered
abhorrent to be used for a holy purpose (Avodah Zarah 46b-47a). The Gemara
(ibid.) is in doubt whether or not such objects may be used for other forms
of Mitzvos, such as performing the Mitzvah of Lulav with the branch of a
tree that was worshipped. Most Rishonim (see RITVA to Avodah Zarah 54a)
maintain that an object that was worshipped by someone who does not own the
object does *not* become prohibited even for holy purposes, such as being
offered as a Korban, as the Gemara in Chulin (Daf 40a) mentions. The RAMBAM,
however, maintains that such an object does become prohibited for holy
purposes (Hilchos Isurei Mizbe'ach 4:6).
2. An object that is attached ("Mechubar") to the ground and that was always
attached and was never manipulated by human hands does not become prohibited
(Avodah Zarah 45a).
(i) The Tana'im argue whether or not a tree that was planted by a person and
that did not grow by itself becomes prohibited when worshipped or not.
Everyone agrees, however, that a tree that was initially planted in order to
be worshipped as an Avodah Zarah becomes prohibited (Avodah Zarah 45b). Some
maintain that the part of the tree that grows after it was worshipped
becomes Asur b'Hana'ah according to all opinions (Avodah Zarah 48a).
3. When an object belonging to one person is worshipped as an idol by
another person (without the owner's permission), the object does not become
(ii) Any object that does not grow from the ground but that was attached to
the ground by a person's action, such as a house, becomes Asur b'Hana'ah
when worshipped according to all opinions. According to RASHI (to Avodah
Zarah 46a), even a tree that already grew and was uprooted and replanted in
another place becomes Asur b'Hana'ah when worshipped (see TOSFOS to Avodah
Zarah 45b and Insights to Avodah Zarah 46a).
(e) Similarly, even though animals, objects that are attached to the ground,
and an object that does not belong to the one worshipping it do not become
Asur b'Hana'ah when worshipped as Avodah Zarah, nevertheless they *do*
become Asur b'Hana'ah when they are worshipped with a physical action.
Therefore, if one pours a wine libation on an animal that does not belong to
him, or if one began to slaughter an animal to an idol, the animal becomes
Asur b'Hana'ah even for ordinary uses.
(f) Under certain circumstances, an object that became Asur b'Hana'ah by
being worshipped as an idol can become permitted through "Bitul" (see
Background to Avodah Zarah 52:6).
32) [line 1] SHI'URA BA'INAN - a required size is needed [for the
performance of those Mitzvos]
33a) [line 1] AVODAS KOCHAVIM, KETUTEI MICHTAS SHI'URA - The obligation to
destroy it gives it a status of already having being destroyed.
Consequently, it does not have the proper size, because it is considered as
crushed to powder
(a) Many Mitzvos of the Torah require a specified amount of a certain item,
such as a k'Zayis for the Mitzvah of eating Matzah, four Tefachim for the
Mitzvah of Lulav, or a Shofar which is at least a handbreadth in length.
(b) When there is a Mitzvah to burn a certain object, that object is
considered already burned and reduced to ashes. We look upon it as separate
particles of ash that happen to be stuck together. As such, we do not use it
for any Mitzvah that has a size requirement, since it is considered as
having infinitesimally small particles.
(c) The Rishonim argue as to how broadly this rule is applied:
1. Some contend that it applies to all Isurei Hana'ah (objects from which it
is forbidden to derive benefit)
b) [line 2] HACHA KOL MAH D'MICHTAS MA'ALEI L'CHISUY - here, with regard
to Kisuy ha'Dam, the more it is crushed, the better it becomes to perform
the Mitzvah (and the principle of Ketutei Michtas Shi'ura does not pose any
2. Others maintain that it only applies to those items that are burned (i.e.
those items which may not be simply buried or otherwise obliterated)
3. Another opinion is that it applies only to items for which there is a
positive *Mitzvah* to burn
4. Yet others imply that it applies only to items that the *Torah* (as
opposed to the Rabanan) gives us a positive Mitzvah to burn. (See TOSFOS to
Yevamos 104a, at the top, TOSFOS to Sukah 35a DH Lefi, and Rishonim there).
5. Another point in question is whether the Halachah of Ketutei Michtas
Shi'urei is linked to the opinion of Rebbi Shimon (who rules that "All that
is meant to be burned is considered as already burned" -- Menachos 102b).
According to the Rishonim that link the two laws, the Rabanan who argue with
Rebbi Shimon do not hold of the rule that Ketutei Michtas Shi'urei (RITVA to
Sukah 31b, see also RASHI here DH Shi'ura and elsewhere regarding Ketutei
*****PEREK #7 GID HA'NASHEH*****
34a) [line 4] GID HA'NASHEH (INTRODUCTION TO PEREK GID HA'NASHEH)
(a) The Torah relates that upon Yakov's return to the land of Kena'an, he
was attacked by an angel (the Midrash states that is was the angel of Esav).
When the angel saw that he could not defeat Yakov, he touched the upper
joint of Yakov's thigh, dislocating his hip joint. Nevertheless, Yakov was
victorious and would not release the angel until the angel blessed him. The
angel informed Yakov that HaSh-m would change his name to Yisrael because he
had fought with a divine being and won. In the morning, Yakov was limping
because of his damaged thigh. The Torah relates that it is therefore
forbidden to all of his descendants to eat the sciatic nerve (Gid ha'Nasheh)
on the hip joint.
(b) According to the SEFER HA'HINUCH, this episode is also an allusion to
the future. Even though Yakov's descendants would suffer greatly in the
diaspora under the rule of many nations and in particular, under the
ruthless descendants of Esav, nevertheless they are assured that they will
not perish. Rather, their progeny and their name will last forever, and a
redeemer will come to redeem them from their adversaries. By remembering
this through the Mitzvah of Gid ha'Nasheh, they will stand firm in their
faith and righteousness. The angel of Esav who fought with Yakov wanted to
uproot him and his descendants from the world but was not able to do so.
Instead, the angel afflicted Yakov by touching his thigh, hinting to the
fact that the descendants of Esav will injure Yakov's descendants.
Ultimately, the descendants of Yakov will be saved, just as we find that
Hash-m healed Yakov and relieved him from his pain. The "sun" of Mashi'ach
will shine for us and heal us from our pain and redeem us.
b) [line 4] GID HA'NASHEH
(a) The Gid ha'Nasheh is the sciatic nerve, the large main nerve of the
lower extremity, running down the back of the leg. Eating the part of the
Gid ha'Nasheh that is located on the rounded part of flesh ("Kaf") that is
situated on the hipbone is prohibited by the Torah (Bereishis 32:33). Rebbi
Yehudah (Pesachim 83b, Chulin 90b) rules that the prohibition only applies
to one leg. There is a question whether he says that it "definitely applies"
or "most likely applies" to the right leg. According to the other Tana'im,
the prohibition applies to both legs (and the Halachah follows this
(b) The prohibition against eating the Gid ha'Nasheh applies only to wild or
domestic four-legged animals but not to birds.
(c) Besides the Gid that is prohibited by the Torah, the Rabanan prohibited
certain nearby fats and nerves.
(d) Rebbi Yehudah (Chulin 100b) states that Gid ha'Nasheh was prohibited to
the sons of Yakov, who were considered Benei Noach before HaSh-m gave the
Torah to Benei Yisrael on Mount Sinai. The Rabanan argue, claiming that the
prohibition was only given to Benei Yisrael on Mount Sinai. HaSh-m, however,
instructed Moshe to write the verse along with the story of Yakov as an
injunction for the future, to reveal the reason for the prohibition (see
previous entry). Even Rebbi Yehudah agrees that only Benei Yisrael, and not
all Benei Noach, were commanded not to eat the Gid ha'Nasheh, as the verse
states, "Al Ken Lo Yochlu *Venei Yisrael* Es Gid Ha'Nasheh..." (Bereishis
35) [line 8] EIN LO KAF - because it does not have a Kaf, (O.F. polpe), the
fleshy part of the thigh (covering the top of the femur or thigh bone)
36) [line 8] SHELIL - a fully-formed (having developed for nine months --
RASHI), live animal that is found in its mother's womb after her slaughter
37) [line 9] CHELBO MUTAR - the Chelev (usually, the forbidden fat) of the
Shelil is permitted to be eaten (RASHI)
38) [line 14] YESH B'GIDIN B'NOSEN TA'AM / EIN B'GIDIN B'NOSEN TA'AM -
nerves have / do not have a taste that they may transfer to other foods
(a) The Tana'im disagree (in our Sugya and in Chulin 99b) if Gidin (the
nerves) have a taste that they may transfer to meat when they are cooked
together or not. A number of Halachos depend upon this question:
1. If the Gid ha'Nasheh, which is Asur b'Hana'ah, was cooked together with
meat, is the meat prohibited or not? If Gidin do not transfer their taste to
food, the meat is permitted (Chulin 99b).
2. Is the Gid ha'Nasheh of a non-Kosher or Hekdesh animal prohibited to be
eaten only because it is a Gid ha'Nasheh, or *also* because it is not Kosher
or Hekdesh? According to the Tana'im who rule that Ein b'Gidin b'Nosen
Ta'am, the Gid is not considered like meat but rather like an inedible bone,
to which the prohibitions of eating non-Kosher animals or being Hekdesh do
not apply (Chulin 89b, 100b).
3. Is the Gid ha'Nasheh Mutar b'Hana'ah (is one permitted to derive benefit
from it)? The Torah decrees that *all* meat of a Neveilah (an animal that is
killed or dies without proper Halachic slaughter) is Mutar b'Hana'ah
(Devarim 14:21). Included in the carcass of a Neveilah is the Gid ha'Nasheh,
which, therefore, should also be Mutar b'Hana'ah. However, according to the
Tana'im who rule Ein b'Gidin b'Nosen Ta'am, the Gid is not considered to be
the meat of the Neveilah, rather, it is like its bones. Only the meat of a
Neveilah is Mutar b'Hana'ah, and it follows accordingly that the Gid remains
Asur b'Hana'ah (RASHI 22a, 23b).
39) [line 14] ASI ISUR MUKDASHIN V'CHAYIL A'ISUR GID (ISUR CHAL AL ISUR)
(a) An object that is already prohibited by one Isur Torah cannot become
prohibited by a second one (Ein Isur Chal Al Isur). However, there are a
number of possible exceptions to this principle (when we rule Isur Chal Al
Isur) that are debated by the Tana'im (Chulin 101a):
1. Isur b'Vas Achas - Two Isurim may take effect at the same instant to
prohibit the same object.
(b) According to Rebbi Shimon, an object that is already prohibited can
*never* become prohibited by another Isur, even if the second Isur is Kolel,
Mosif or Chamur.
2. Isur Kollel - The second Isur may take effect if it includes objects that
the first Isur did not (e.g. Yom ha'Kipurim prohibits not only the eating of
Neveilos, but Kosher foods as well. Similarly, our Sugya mentions the Isurim
of Neveilah and Tereifah, which prohibit not only the Chelev of the animal,
but its meat, as well).
3. Isur Mosif - The second Isur may take effect if it adds a new dimension
of Isur to the first (e.g. it prohibits the object to people who were not
included in the first Isur, or it makes the object Asur b'Hana'ah and not
just Asur to be eaten.)
4. Isur Chamur (according to Rebbi Yehudah) - A more stringent Isur can take
effect on an object that is already prohibited by a less stringent Isur
(e.g. the prohibition of Gid ha'Nasheh is more stringent than the
prohibition of non-Kosher animals, since it applied to Benei Yakov when they
were still permitted to eat non-Kosher animals).
40) [line 20] IM YESH BAH B'NOSEN TA'AM - see above, entry #38
41) [line 22] VELADOS KODASHIM BI'ME'EI IMAN HEN KEDOSHIM / VELADOS KODASHIM
B'HAVAYASAN HEN KEDOSHIM
There is an argument as to whether the offspring of animals of Kodshim
become themselves sanctified when they emerge from their mother's womb
("b'Havayasan"), or whether they become sanctified as soon as they are
formed in the womb ("b'Me'ei Iman").
42) [line 29] AL ELU TUM'OS HA'NAZIR MEGALE'ACH (TIGLACHAS NAZIR TAMEI:
TUM'OS SHEHA'NAZIR MEGALE'ACH ALAV)
(a) If a person makes a vow to become a Nazir without stipulating a time
period, his or her Nezirus lasts for a period of thirty days. If the person
stipulates a time period, his or her Nezirus lasts for whatever amount of
time he stipulated. During this period, the Nazir is not allowed to 1. cut
his hair; 2. become Tamei by touching or being in the same room as a corpse;
or 3. consume any products of the grapevine (Bamidbar 6:1-21, SEFER
HA'CHINUCH #377). Transgressing any one of these prohibitions makes the
Nazir liable to Malkus, as long as he was warned beforehand.
(b) If an ordinary Nazir becomes Tamei through contact with or being in the
same room as a corpse, on the third and seventh days he must be sprinkled
with water that has the ashes of the Parah Adumah in it (see Background to
Zevachim 93:5) to become Tahor. On the seventh day of his purification he
shaves off the hair of his head. On the eighth day, he brings the sacrifices
of a Nazir who becomes Tamei and begins counting anew the days of Nezirus
that he accepted upon himself. The sacrifices he brings are two Torim
(turtledoves) or two Benei Yonah (young common doves), one as a Chatas and
one as an Olah. He must also bring a yearling sheep as an Asham. (These
Korbanos and this shaving are in addition to the Korbanos and shaving that
he, and every Nazir, brings upon the completion of his Nezirus.)
(c) When a Nazir completes his period of Nezirus, he must offer three
sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram
as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of
Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos
(unleavened loaves of Matzah) and 10 Rekikin (flat Matzos). He then shaves
off the hair of his head and burns it under the cauldron in which the Zero'a
of the Shelamim is cooked (Bamidbar 6:18).
43) [last line] NEFEL SHE'LO NIKSHERU EIVARAV B'GIDIN - a stillborn fetus,
the limbs of which have not developed veins, sinews or nerves