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Chulin 128

CHULIN 128-130 - dedicated by Mrs. Rita Grunberger of Queens, N.Y., in loving memory of her husband, Reb Yitzchok Yakov ben Eliyahu Grunberger. Irving Grunberger helped many people quietly in an unassuming manner and is dearly missed by all who knew him. His Yahrzeit is 10 Sivan (which coincides with the study of Chulin 128 this year).

*********************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] Rashi 128b DH Notetz Es Shelo:
The words "*Choletz* Es ha'Even"
should be "*Cholek* Es ha'Even"
(he divides the stone in half) -- so it appears from the MEIRI

1) [line 3] MUCHLEFES HA'SHITA - Rebbi Meir's opinion regarding this case is different from the opinion he usually expresses (see Insights #1)

2) [line 4] TEVUL YOM
(a) A Tevul Yom is a person who has immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah, Kodshim and Bi'as Mikdash. The level of Tum'ah of a Tevul Yom is minimal; he is considered only a Sheni l'Tum'ah and if he touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he touches do not become Temei'im. Liquids that he touches do not become Rishon l'Tum'ah. If he enters the Mikdash, however, he is Chayav Kares (see Background to Menachos 92:18).
(b) After the following nightfall, he becomes completely Tahor with regard to Terumah. If he is a Mechusar Kaparah (see Background to Menachos 27:34), he must wait until he brings his sacrifices to become completely Tahor with regard to Kodshim and Bi'as Mikdash.

3) [line 9] B'YESH YAD L'TUM'AH V'EIN YAD L'HECHSHER KA'MIFLIGI - [they argue] whether the Halachos of Yad, that a handle (in this case, the animal) can transfer Tum'ah to and from an object (the limb), apply only to Tum'ah or also to Hechsher. (All agree that the limb becomes Tamei when an object that is Tamei touches the animal. The argument of the Tana'im is whether the limb becomes Muchshar, able to receive Tum'ah, if the animal gets wet.)

4) [line 12] MACHSHAVAH - the intention to eat the Chelev, fat, which renders it "food"

5) [line 14] KEFARIM - villages (where there is an ample supply of meat, and the inhabitants normally do not eat fat unless they specifically designate it as food)

6) [line 17] ULSHIN - (O.F. crespele) endives, chicory
7) [line 21] NISKANE'ACH HA'DAM - the blood was wiped off [the Ever ha'Meduldal]

8) [line 21] BEIN SIMAN L'SIMAN - between cutting the first of the two Simanim (either the Kaneh, trachea, or the Veshet, esophagus) and the second Siman

9) [line 22] YESHNAH L'SHECHITAH MI'TECHILAH V'AD SOF - the entire act of slaughtering, from beginning to end (and not just the final bit of the Shechitah, which is the opinion "Einah li'Shechitah Ela ba'Sof") constitutes Shechitah. This renders the blood that spurts out at the *beginning* of the Shechitah fit for Hechsher. (Only blood of Shechitah is Machshir, not Dam Makah, the blood of an animal's wound.)

10) [line 25] B'SHECHITAH MACHSHERES V'LO DAM KA'MIFLIGI - they argue whether the act of slaughtering itself is considered Hechsher, and the blood of Shechitah is not Machshir, or whether an animal that is slaughtered still needs Hechsher, and the blood of Shechitah is Machshir

11) [line 27] TEIKU
The Pri Megadim (in his Igeres preceding his introduction to Orach Chaim, #9) quotes and discusses various explanations for the word Teiku:

  1. It is sealed in its container ("Tik") (ARUCH, Erech Tik).
  2. Tehei Ka'i - "Let it (the question) stand" (MUSAF HA'ARUCH).
  3. Tishbi Yetaretz Kushyos v'Ibayos - "Eliyahu ha'Navi will answer difficulties and questions" (TOSFOS YOM TOV, end of Eduyos).
12) [line 28] KISHUS SHE'NETA'AH BE'ATZITZ - a cucumber that one planted in a pot [without a drainage hole] (in which case the plant receives no sustenance from the ground underneath)

13) [line 29] YATZAS CHUTZ LA'ATZITZ, TEHORAH - if the vine grew and spread its leaves outside of the pot, it absorbs moisture from the ground; therefore, the plant has the same Halachah as any plant that is attached to the ground and it is Tahor

14) [line 30] HA'TAMEI B'TUM'ASO VEHA'TAHOR B'TAHARASO - the part of the plant that is inside the pot remains with its ability to receive Tum'ah and the part of the plant that is outside of the pot remains with its Taharah (since anything that is considered attached to the ground cannot receive Tum'ah)

15) [line 31] MAHU SHE'YA'ASEH YAD L'CHAVERTAH? - Can the part that is outside of the pot become a handle to transfer Tum'ah to and from the part that is inside of the pot?

16) [last line] HA'MISHTACHAVEH L'CHATZI DELA'AS, ASRAH - if someone bows down and worships half of a gourd, it is forbidden to benefit from it because he has made it into an object of Avodah Zarah (One may not derive benefit from an idol, Devarim 7:26; see Background to Chulin 89:31)


17) [line 2] YICHUR - a young shoot
18) [line 3] SHE'NIFSHACH U'ME'URAH B'KELIPASAH - that split off from the branch, but is still attached by its bark

19) [line 7] EVEN SHEBE'ZAVIS - a corner-stone that is shared by a house that has been infected with Tzara'as and a house that has not

(a) The marks of Tzara'as for houses consist of intense green or intense red streaks or spots that are at least the size of two Gerisin (a Gris is a Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as is found on the walls of a house, it is put into quarantine by a Kohen for a week. Before the Kohen puts the house into quarantine, he commands that the house be emptied of its contents to prevent its utensils from becoming Temei'im.
(b) The Torah states (Vayikra 14:39) "v'*Shav* ha'Kohen," to prescribe that the Kohen *return* six days later to check the house. If the Tzara'as has spread, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week. If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c) On the other hand, if the Tzara'as did not change after the first week, the Kohen leaves it as is and returns again six days later. The verse states (Vayikra 14:44) "u'*Va* Ha'kohen," which means "if, when the Kohen *comes* back to the house to inspect it a second time, he finds that the spot of Tzara'as has spread, the house is Tamei." Chazal teach that this verse is referring to a spot of Tzara'as that does *not* spread during its first week. The Kohen "comes back to the house" after a second week to see whether the spot has spread, remains, or has disappeared. If the Tzara'as has *either* spread *or* remained, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week (Vayikra 14:40). If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(d) Even though the words "v'Shav" and "u'Va" are not identical, they are referring to the same action; namely, the Kohen entering the house to inspect it. This relates the two verses to each other with a Gezeirah Shavah. Just as the house is not dismantled if the Tzara'as spreads during the first week -- unless the stones are scraped and the Tzara'as returned to the house after a week of quarantine -- so, too, the house is not dismantled if the Tzara'as spread during the second week unless it returns to the house after the quarantine period that follows the scraping.
(e) If during one of the inspections at the end of the first or second week the Kohen finds that the Tzara'as has disappeared or diminished in intensity such that it can no longer be classified as a Nega, the location of the spot alone is scraped and the house is declared Tahor after the owner follows the procedure for being Metaher houses. (RAMBAM Hilchos Tum'as Tzara'as 15:2)
(f) TAHARAS BAYIS HA'MENUGA - On the day that a house is declared by a Kohen to be free of Nega'im, the owner takes two kosher birds, a piece of cedar wood, some crimson wool and an Ezov branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the lintel on the house, from the outside. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields. This completes the purification process of the house. (Vayikra 14:49-53)

21) [line 16] "V'CHI YAMUS MIN HA'BEHEMAH [ASHER HI LACHEM L'OCHLAH, HA'NOGE'A B'NIVLASAH YITMA AD HA'AREV."] - "And if any beast, [of which you may eat,] dies; [he who touches its carcass shall be Tamei until the evening.]" (Vayikra 11:39)

22) [line 21] TEREIFAH SHE'SHACHTAH - an animal that was a Tereifah (see Background to Chulin 42:3) but was slaughtered before it died does not become Tamei with Tum'as Neveilah

23) [line 25] SHE'EINAH OSAH CHALIPIN - (lit. that does not make a replacement) that does not regenerate, i.e. once the animal has died it does not come back to life

24) [line 26] AF KOL SHE'EINO OSEH CHALIPIN - so, too, all that do not regenerate (such as the flesh that is severed from a live animal)

25) [line 31] ARKUVAH - the lowest bone of the leg (which is cut off with the hooves when the animal is being skinned and is normally sold along with the head)

26) [line 33] KULYA - kidney
27) [line 33] NIV SEFASAYIM - upper lip
28) [line 42] KA'ADASHAH - the size of a lentil, the size of a Sheretz that is Metamei

29) [line 45] CHISHEV - intended (to serve it as food to a Nochri)

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