POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Chulin 89
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.
1) MERITS OF AVRAHAM
(a) (Rava): In the merit that Avraham said "From a string to
a shoe strap (I will not take the spoils of Sedom)", his
descendants merited two Mitzvos, Techeiles (on Tzitzis)
and straps of Tefilin.
2) THINGS FORBIDDEN TO BENEFIT FROM
1. Tefilin has special benefit - "All the nations will
see that Hash-m's Name is called on you";
(b) Question: What special benefit is there from Techeiles?
2. (Beraisa - R. Eliezer): This refers to the head
(c) Answer (Beraisa - R. Meir): Techeiles was chosen for
Tzitzis, because it resembles the sea, which resembles
the sky, which resembles the sapphire stone, which
resembles Hash-m's Throne of Glory. (Rashi - whenever
Hash-m looks at His Kisei, He recalls Yisrael's merit for
this Mitzvah; Maharsha - whenever a Yisrael looks at his
Techeiles, he is reminded not to sin and cause a breach
between the lower, intermediate and upper worlds.)
(d) (R. Aba): It is very hard to (recognize the need to)
compensate for stolen property that has been consumed -
Avraham refused the spoils, but he did not return what
was eaten - "I will not take, only what the youths ate".
(e) (R. Yosi ha'Galili): "Lo mi'Rubchem...(Ki Atem ha'M'at)"
- Hash-m loves Yisrael because when He gives us
greatness, we humble ourselves before Him.
1. Hash-m gave greatness to Avraham - Avraham said, "I
am dirt and ashes";
(f) Nochrim become haughty when they are raised:
2. Moshe and Aharon said "What are we?";
3. David said "I am a worm, not a man".
1. Nimrod became great - he said, "Let us build a city"
(and a tower, to fight Hash-m);
(g) (Rava): Moshe and Aharon showed more humility than
Avraham - Avraham considered himself to be something,
Moshe and Aharon did not considered themselves to be
2. Paro said "Who is Hash-m?"
3. Sancheriv said "Who among all the gods...(nor can
Hash-m save Yerushalayim from me)";
4. Nebuchadnetzar said "I will rise to the heights of
the clouds )I will resemble the Supreme)";
5. Chiram, king of Tzur said "I sat in the dwelling of
Hash-m, in the heart of the sea".
(h) (Rava): The world exists in the merit of people like
Moshe and Aharon - "Toleh Eretz Al Blimah" (one who
considers himself Bli Mah (nothing, like they said,
(i) (R. Ilai): "Toleh Eretz Al Blimah" - the world exists in
the merit of people that Bolem (seal) the mouth at the
time of an argument.
(j) (R. Avahu): The world exists in the merit of people that
view themselves like nothing - "(Those who put
themselves) below (everyone else, they are) the mighty
ones of the world".
(k) (R. Yitzchak): "Ha'Umnam (will you really) be silent? You
should speak Tzedek, judge people Meisharim (straightly)"
- a person's Umnus (profession) in this world is to make
himself like a mute;
1. Suggestion: Perhaps this applies even to Torah!
2. Rejection: "You should speak Tzedek."
3. Suggestion: Perhaps he may become haughty!
4. Rejection: "Meisharim" (one should be like a Mishor
(a) (R. Ze'ira): One may cover the blood with dirt (i.e.
ashes) of an Ir ha'Nidachas (a city burned because most
of its inhabitants served idolatry.)
(b) Question: Why is this permitted? It is forbidden to
benefit from the city!
(c) Answer #1 (Ze'iri): R. Ze'ira refers to the soil (which
is not forbidden.)
1. "You will gather all the property...and burn" - this
only refers to things that can be immediately
gathered and burned, not soil which must first be
(d) Answer #2 (Rava): Using something for a Mitzvah is not
(e) Question (Rav Rechumi - Beraisa): One may not sound a
Shofar of idolatry to fulfill the Mitzvah.
1. Suggestion: If one used it, he was not Yotzei (he
)id not fulfill the Mitzvah.
(f) Answer #1 (Ravina): No, if he used it, he was Yotzei.
(g) Question (Beraisa): One may not take a Lulav of idolatry
to fulfill the Mitzvah.
1. Suggestion: If one took it, he was not Yotzei.
(h) Answer #1: No - if he took it, he was Yotzei.
(i) Rejection (Beraisa): One is not Yotzei with a Shofar or
Lulav of idolatry.
(j) Answer #2 (Rav Ashi, to both questions): There is a
Shi'ur (minimal required size) for a Shofar and Lulav -
since idolatry must be burned, it is not considered to
have the Shi'ur;
***** PEREK GID HA'NASHEH *****
1. This does not apply to Kisuy ha'Dam, ashes are fine
3) THE "ISUR" OF THE "GID"
(a) The Isur of Gid ha'Nasheh applies in Eretz Yisrael and in
Chutz La'aretz, when the Mikdash stands and when it does
not, to Chulin and Kodshim, in Behemos and Chayos, in the
right and left thighs;
1. It does not apply to birds, because they don't have
a Kaf (round end of the thigh.)
(b) It applies to a fetus;
(c) R. Yehudah says, it does not apply to a fetus; the Chelev
of a fetus is permitted.
(d) R. Meir says, a butcher is not believed to say that he
removed the Gid;
(e) Chachamim say, he is believed about the Gid and about
(f) (Gemara) The Mishnah teaches that it applies to Kodshim -
this is obvious, why shouldn't it?!
1. Suggestion: Perhaps the Tana holds that the Gid has
taste (one who eats it benefits); even though the
Isur of Gid ha'Nasheh already forbids the Gid, the
Isur of (benefitting from) Kodshim is also Chal
(takes effect) on it.
(g) Answer #1: Rather, the Tana holds that the Gid has no
taste; the Isur of Kodshim does not apply to the Gid.
2. Rejection: If so, the Mishnah should (not say that
the Isur of Gid applies to Kodshim, rather, it) say
that the Isur of Kodshim applies to the Gid!
(h) Objection: But another Mishnah in our Perek (which surely
was taught by the same Tana) says that the Gid has taste!
1. (Mishnah): If a thigh was cooked with the Gid, and
the meat absorbed taste of the Gid, it is forbidden.
(i) Answer #2: The Mishnah discusses offspring of Kodshim;
the Tana holds that a fetus' Gid is prohibited and that a
fetus inside a Kodesh animal is (already) Kodesh.
1. Therefore, the Isurim of Kodshim and the Gid come
simultaneously, and both take effect.
(j) Question: Since the Seifa discusses a fetus, surely the
Reisha does not discuss a fetus!
(k) Answer: The Seifa explains, the previous law (that the
Gid is forbidden in Kodshim) is like Chachamim, not like
R. Yehudah (for he permits the Gid of a fetus.)
(l) Question: Chachamim hold that the Isurim of Kodshim and
the Gid do not come simultaneously!
1. (Mishnah): If a Nazir became Tamei through any of
the following he must Megale'ach (shave and bring
Korbanos Nazir Tamei, and begin Nezirus again):
(m) Answer: Even though the Isur of Kodshim comes first, the
Isur of the Gid is Chal on it, because it is more
stringent, it also applies to Benei No'ach.
i. A Mes; a k'Zayis of a Mes...
2. This shows that the Isur Kodshim came first (for the
Gidin are formed after the fetus.)
ii. Question: If he must shave for (Tum'ah of) a
k'Zayis of a Mes, all the more so for a (full)
iii. Answer (R. Yochanan): The Mishnah teaches about
a Nefel (miscarriage) whose limbs are not tied
with Gidin (and the entire body is less than a