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Chulin 90

CHULIN 86-90 - 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.

*****************************GIRSA SECTION*****************************
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
and Tosfos

[1] Gemara 90a [line 19]:
"Rav Nachman bar Yitzchak Amar *l'Ha'aloso* P'ligi"
Rashi's Girsa is: "*Le'Chaltzo* P'ligi" (see

[2] Gemara 90b [line 33]:
the words "Shiv'im u'Shnayim *Nirim*"
should be "Shiv'im u'Shnayim *Nimin*" (MAHARSHA; see below, entry #26a)

[3] Rashi 90b DH Marei Deichi:
The words "*Havin* Devarecha"
should be pronounced "*Havein* Devarecha"

[4] Rashi 90b DH Shelamim:
The word "v'Lishkoseihem"
should read "b'Lishkoseihem"

1) [line 3] ISURO NOHEG B'VEN NOACH - according to Rebbi Yehudah, Benei Noach are prohibited to eat the Gid ha'Nasheh (Daf 100b)

2) [line 7] EIMAR D'SHAM'AS LEI L'REBBI YEHUDAH BI'TEMEI'AH D'ISUR LAV - perhaps Rebbi Yehudah only rules that the prohibition of Gid ha'Nasheh is added onto a non-Kosher animal ("Isur Chal Al Isur" -- see Background to Chulin 89:39), which is only prohibited by a negative commandment for which the punishment is lashes (and not onto Kodshim, for which the punishment is Kares)

3) [line 10] B'MEVAKERES ASKINAN DEB'RECHEM KADOSH - we are dealing with an animal that is giving birth for the first time, and her fetus is a male. As such, the prohibition of Gid ha'Nasheh applies at the same time that the animal become Hekdesh with the Kedushah of Bechor (see Background to Chulin 41:29)

See Background to Chulin 89:41

5) [line 19] L'CHALTZO - to extract it, i.e. to remove all of the Gid ha'Nasheh

6a) [line 21] ATZAMOS - bones
b) [line 21] GIDIN - veins, sinews, nerves
c) [line 22] KARNAYIM - horns
d) [line 22] TELAFIM - hoofs
7) [line 22] PERSHU - they became separated from the animal
8) [line 26] AFILU B'ROSHO SHEL MIZBE'ACH, YERDU - even if they are on top of the Mizbe'ach, they shall be taken off (lit. down)

9) [line 32] POK'IN - (O.F. esclater) the portions that spring [out of the fire and] off the Mizbe'ach

10) [line 32] IKULEI VASAR - half-burned pieces of flesh


(a) The verse states "v'Seh Achas Min ha'Tzon Min ha'Masayim *mi'Mashkeh Yisrael* l'Minchah ul'Olah veli'Shelamim l'Chaper Aleihem" - "And one lamb out of the flock, out of two hundred, *out of the well watered pastures of Yisrael*, for a Korban Minchah and for a Korban Olah and for Korbenos Shelamim, to atone for them" (Yechezkel 45:15). The Gemara uses the term "Mashkeh Yisrael" in a different context, translating it as "the drink of Yisrael," i.e. that which is permitted to the Jews.
(b) The Beraisa (Pesachim 48a) expounds this verse and teaches various Halachos about the Korbanos, one of them that they must come from food that is permitted to Jews.

12) [line 5] CHOLTZO LA'TAPU'ACH - it is removed to the Tapu'ach, the rounded mound of ash from the Korbanos that was in the center of the Mizbe'ach

13) [line 6] MAREI DICHI! - (lit. the master of this [teaching]) Master of this teaching! (an exclamation)

14) [line 10] MECHABDO LA'AMAH - he (a Kohen) sweeps it into the Amah, the channel of water that ran through the Azarah, that was one Amah wide

15a) [line 13] "... HAKRIVEHU NA L'FECHASECHA HA'YIRTZECHA O HA'YISA FANECHA..." - "[And if you offer a blind [animal] as a sacrifice, is this not evil? And if you offer a lame or a sick [animal], is this not evil?] Try to offer it to your governor, will he be pleased with you, or will he find favor in you?" (Malachi 1:8)

Any object that is vile or not as faultless as is possible, such that one would not present it to mortal rulers or officials, is unfit to offer as a sacrifice to HaSh-m. The Navi challenges Benei Yisrael that they would never bring to mortal rulers the disgusting animals that they used as Korbanos (Malachi 1:8).

16) [line 16] SHELOSH ME'OS KOR - three hundred Kor (MEASUREMENTS OF VOLUME)
(a) Equivalents of volume used in the Mishnah and Gemara:

  • 1 Kor (= 1 Chomer) = 30 Se'in
  • 1 Lesech = 15 Se'in
  • 1 Eifah = 3 Se'in
  • 1 Se'ah = 6 Kabin
  • 1 Tarkav (= 3 Kabin) = 12 Lugin
  • 1 Kav = 4 Lugin
  • 1 Log (= 1 Rova) = 4 Revi'iyos = 6 Beitzim
  • 1 Beitzah = 2 k'Zeisim
(b) Modern-day equivalents:
1 k'Zayis = approximately 0.025, 0.0288 or 0.05 liters, depending upon the differing Halachic opinions. Therefore 300 Kor = 64,800, 74,670 or 129,600 liters, depending upon the differing Halachic opinions.

17) [line 17] GUZMA - a mere overstatement, a figure of speech that need not be taken literally

18) [line 19] LESHON HAVAI - exaggeration
19) [line 22] "ARIM GEDOLOS U'VETZUROS BA'SHAMAYIM" - "large, fortified cities in the sky" (Devarim 1:28)

20) [line 23] "VA'TIBAKA HA'ARETZ (L'KOLAM) [B'KOLAM]" - "and the ground [practically] split (O.F. estorner) from their noise" (Melachim I 1:40)

21) [line 28] AL PISCHO SHEL HEICHAL - at the door of the Heichal of the Beis ha'Mikdash

22) [line 28] MUDLEH AL GABEI KELUNSOS - hung from thin beams, poles (O.F. treille - a trellis)

23a) [line 29] GARGIR - berry, grape
b) [line 30] ESHKOL - cluster
24) [line 32] REBBI SHIMON HA'SEGAN - Rebbi Shimon, the deputy Kohen Gadol
25) [line 32] PAROCHES - the curtain for the entrances of the (a) Ulam (RASHI, 1st explanation); or (b) Kodesh ha'Kodashim (the opening in the Amah Teraksin) (RASHI, 2nd explanation)

26a) [line 33] NIRIM - (O.F. lices) threads hanging from a loom with a ring (or two knots) in their center, through each of which passes one thread of the warp (See above, Girsa Section #2)
b) [line 33] NIMA - thick thread, string, cord (a twist of the warp)
c) [line 33] CHUTIN - the thin threads that make up the Nimin

27) [line 35] SHELOSH ME'OS KOHANIM MATBILIN OSAH - three hundred Kohanim are needed to immerse it into a Mikvah (According to the Vilna Ga'on, this figure is literal; three hundred Kohanim were needed to immerse it. One or more of the other details of the Paroches is exaggerated.)

28) [line 29] DA'AS NOTEH - (O.F. sospecier) the logical inclination

29) [line 39] NOSAR
(a) If any meat of a Korban remains after the time that was allotted for it to be eaten, it is termed "Nosar" and it must be burned. With regard to the Korban Pesach, the verse states, "Do not leave any of it (i.e. the Korban Pesach) over until the morning. Anything that is left over until the morning must be burned in fire" (Shemos 12:10). The repetition of the phrase "until the morning" signals that the verse is referring to the mornings of two different days, and can be understood as follows: "Do not leave any of the Korban Pesach over until the morning (which is Yom Tov). If anything *is* left over, on the *following* morning (which is Chol ha'Moed), it must be burned."
(b) The Torah warns us four times not to allow the meat of a Korban to remain past the time during which it may be eaten, each of which is counted as an individual Mitzvah. The first three apply to specific Korbanos (Korban Pesach, in Shemos 12:10 and SEFER HA'CHINUCH Mitzvah #8; Korban Pesach Sheni, in Bamidbar 9:12 and Sefer ha'Chinuch Mitzvah #382; the Chagigah that is brought with the Pesach, in Devarim 16:4 and Sefer ha'Chinuch Mitzvah #486). The fourth time this prohibition is written is with regard to the Korban Todah (Vayikra 7:15 and 22:30), which serves as the source for the prohibition of leaving over meat from *any* Korban after the allotted time (Sefer ha'Chinuch Mitzvah #142). (The Minchas Chinuch 8:5 suggests that the latter Lav applies even to the three Korbanos for which the Isur of Nosar is written explicitly; however the Acharonim reject his suggestion based on the Gemara in Zevachim 36a.)

30) [line 39] YISARFU L'SHISHAH ASAR - shall be burned on the sixteenth [of Nisan]

31) [line 39] V'HAVINAN BAH - and we ask about it

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