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Chulin 103

CHULIN 103 (14 Iyar) - this Daf has been dedicated by Harav Yosef Pearlman of London, England, l'Iluy Nishmas his father, ha'Rabbani Reb Rephael David ben Yosef Yitzchak Pearlman, who passed away on Pesach Sheni 5758.

*************************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] Gilyon ha'Shas 103b:
The reference to "Yoma 41a"
should read "Yoma 81a"

See Background to Chulin 101:6.

2) [line 27] CHAYAV SHTAYIM - he is liable to two sets of Malkus (one for eating Chelev and one for eating Tereifah)

3) [line 28] SHE'ANI OMER SHALOSH - since I say that Rebbi Yochanan said that the person is liable to three sets of Malkus

4) [last line] HUTAR MI'KELALO - since it (Chelev) was sometimes excluded from its general prohibition (the Chelev of a Chayah is permitted to be eaten)


5a) [line 3] CHILKO MI'BACHUTZ - in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was outside of his mouth
b) [line 4] MI'BIFNIM - in a case where the sinner split the k'Zayis of Ever Min ha'Chai while it was inside his mouth, near his throat

6) [line 11] GROMISA ZE'IRTA - a small bone
7) [line 12] MECHUSAR KEREIVAH LAV K'MECHUSAR MA'ASEH - If the second half-Zayis was eaten separately from the first, it is not viewed as if only one half-Zayis was eaten. (Rather, the two can be joined to make liable the person who ate them for eating a k'Zayis.)

8) [line 17] BEIN HE'CHANICHAYIM - (lit. between the gums) between the cheek and the gums

9) [line 19] ACHAL CHATZI ZAYIS V'HEIKI'O - the person ate a Chatzi Zayis (of Ever Min ha'Chai) and vomited it

10) [line 23] IY HEVEI IKUL - if it is considered digested (upon swallowing, and consequently when eaten again after vomiting it, it is not considered Ever Min ha'Chai)

11) [line 26] GEMAREI I'AKAR LEI - he forgot his learning
12) [line 32] MOFES HA'DOR! - Sage (lit. wonder) of the generation!

(a) The verse, "Lo Sevashel Gedi ba'Chalev Imo" - "You shall not cook a young lamb in its mother's milk," is written in the Torah three times; in Shemos 23:19, in Shemos 34:26, and in Devarim 14:21.
(b) These three verses prohibit 1. cooking meat and milk together, 2. eating them after they have been cooked together, and 3. deriving any benefit from them after they have been cooked together. By Torah Law it is forbidden to consume milk and meat that was *cooked* together; the Chachamim instituted that it is forbidden to consume meat and milk together in any fashion.
(c) One reason given for this law is that meat represents death (the slaughter of the animal), while milk represents new life, and it is not proper to mix life and death (REKANATI, TZEROR HAMOR, ZOHAR 2:124b). Another reason given is that eating meat and milk together was an idolatrous practice, especially on festivals (MOREH NEVUCHIM 3:48; RALBAG). Alternately, mixing meat and milk is prohibited because it is causing a detrimental change in nature, just like the prohibitions of Kil'ayim (SEFER HA'CHINUCH #92, #113).

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