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 133
1) TO WHOM WE GIVE "MATANOS"
(a) (Rav Chisda): There are 24 Matnos Kehunah - we do not
give to a Kohen that does not know their laws (e.g. that
they must be eaten with grandeur).
2) KOHANIM SHOULD NOT GRAB "MATANOS"
(b) Rejection (Beraisa - R. Shimon): If a Kohen denies that
Hash-m commanded about the Avodah, he gets no share in
Kodshim - "Hamakriv... Lo Tihyeh... l'Manah."
1. Question: This only teaches that he must admit to
Holachah (bringing the blood to the Mizbe'ach) -
what is the source that he must admit to the other
15 Avodos, i.e.:
(c) (R. Aba): It is forbidden to eat the veins in the jaw
(because they are full of blood) - if a Kohen does not
know to remove them, we do not give him the jaw.
i. (Regarding a Minchah) putting on oil, mixing
(the oil and the flour), breaking it into fine
pieces, salting, Tenufah (waving), bringing
close to the Mizbe'ach, taking a Kometz;
2. Answer: "mi'Benei Aharon" - all the Avodos of
ii. Haktarah (burning on the Mizbe'ach), Melikah
(cutting a bird's Simanim with the fingernail),
Kabalah (receiving blood of slaughter),
iii. Giving a Sotah to drink, beheading Eglah
Arufah, Taharas Metzora, giving Birkas Kohanim
in and outside the Mikdash?
3. Inference: A regular Kohen that admits to all the
Avodos has a share of Kodshim, even if he is not
fluent in them.
(d) Rejection: We give him - he will not eat forbidden blood!
1. If he roasts the jaw, the blood will flow out;
2. If he cooks it, the blood will come out when he cuts
the veins and salts the meat!
(a) Question (Rav Yosef): Is it proper to grab Matanos (from
children bringing them to Kohanim) to show appreciation
of the Mitzvah, or is this a disgrace?
3) A SIGN THAT "MATANOS" NEED NOT BE GIVEN
(b) Answer (Rava): It is wrong - "v'Nasan," he should not
take by himself.
(c) Abaye (who was a Kohen): I used to take by myself - after
I heard the above teaching, I stopped taking, but I would
ask for Matanos;
(d) (Beraisa - R. Meir): "va'Yitu Acharei ha'Botza" -
Shmuel's sons would ask for Ma'aser (and the verse
(e) (Abaye): After I heard this, I stopped asking, but I
would take if people gave me.
(f) (Beraisa): The modest Kohanim would refrain from taking
[Lechem ha'Panim; when it was no longer blessed there was
not enough for all the Kohanim, and the gluttonous ones
would grab it].
(g) (Abaye): After I heard this, I stopped taking; I only
take on Erev Yom Kipur, so people will know that I am a
1. Question: Giving Birkas Kohanim would suffice to
publicize that he is a Kohen!
(h) (Rav Yosef): If a Kohen knows an impoverished Chacham, he
may authorize the Chacham to receive (and eat) Matanos on
2. Answer: Abaye could not give Birkas Kohanim (Rashi -
he was busy teaching, he was unable to go to the
synagogue at that time; Aruch - digestive problems
1. If the Kohen is popular and many people give to him,
the Matanos may be given directly to the Chacham.
(i) Rava and Rav Safra visited Mar Yuchna; he slaughtered a
choice calf for them. Rava asked Mar Yuchna's servant (a
Kohen who used to receive Mar Yuchna's Matanos), "Let us
take the jaw on your behalf, so we can eat it with
mustard." (Rashi - Rava was a Kohen, but he held (like
Abaye) that a Kohen should not request Matanos; Tosfos -
Rava was not a Kohen.)
(j) The servant agreed; Rava ate, Rav Safra did not. Rav
Safra was shown in a dream, "Worn out clothing on a cold
day... v'Shar ba'Shirim Al Lev Ra" (it does not help to
teach people that do not understand).
1. Rav Safra (to Rav Yosef): Was I shown this because I
did not follow your teaching?
2. Rav Yosef: No - I only said that a Kohen may
*choose* to give to a Chacham, but surely this
servant was afraid to refuse!
i. Also, I only permit an impoverished Chacham;
that was not the case here!
3. Rav Safra: If so, why was I shown this verse?
4. Rav Yosef: It was to rebuke Rava.
i. Question: Why didn't Rava have the dream?
5. Question (Abaye): What is the simple meaning of the
ii. Answer: He was estranged from Heaven (because
of what he did).
6. Answer (Rav Dimi): It does not help to teach an
7. (Rav Yehudah): One who teaches an improper Talmid
falls to Gehinom.
8. (Rav Yehudah): Teaching an improper Talmid is like
throwing a rock at the idol Markulis (he intends to
destroy it - he does not realize that he thereby
serves it), "Like tying a rock in a slingshot
(something which will not last), so is Nosen
li'Chesil Kavod (giving honor, i.e. Torah, to a
(a) (Mishnah): If a Yisrael is a partner with a Kohen or
Nochri in an animal, he must make a sign (so people will
know why he does not give Matanos).
(b) Question: Is a sign really needed when a Nochri is a
1. Contradiction (Beraisa): One who joins with a Kohen
must make a sign;
2. One who joins with a Nochri or slaughters Pesulei
ha'Mukdashim (a blemished Korban) need not make a
(c) Answer #1: The Beraisa discusses when the Nochri sits in
the store (so people realize that he owns a share).
4) THE EXEMPTION OF PARTIAL OWNERSHIP
1. Question: Surely, the case of the Kohen is parallel,
he also sits in the store - why is a sign needed?
(d) Answer #2: The Beraisa discusses when the Nochri sits by
the money chest (people realize that he owns a share).
2. Answer: People may think that the Kohen is there to
3. Objection: Likewise, people may think that the
Nochri is there to buy!
1. Question: Surely, also the Kohen sits there - why is
a sign needed?
(e) Answer #3: A Nochri screams about the price, people
realize that he owns a share (but a Kohen is quiet).
2. Answer: People may think that the Kohen merely
guards the money.
3. Question: Likewise, people may think that the Nochri
merely guards the money!
4. Answer: It is unlikely that a Yisrael would trust a
Nochri with his money.
(f) (Beraisa): If one slaughters Pesulei ha'Mukdashim, he
need not make a sign.
(g) Question (Mishnah): Pesulei ha'Mukdashim are sold and
slaughtered in the market, the meat may be weighed (this
is just like Chulin - people will not know it is exempt
(h) Answer (Rav Ada bar Ahavah): The Beraisa refers to a
Korban which is sold from one's house (a blemished Bechor
(a) (Rav Huna): If a Kohen owns part of the head, Zero'a or
intestines, this exempts from the corresponding Matanah
(jaw, Zero'a or stomach);
(b) (Chiya bar Rav): Even if he is a partner in one of these,
this exempts from all the Matanos.
(c) Question (against Chiya bar Rav - Beraisa): If a Kohen
sold [most of] his animal to a Yisrael, saying, "The head
remains mine, the rest is yours," then even if the Kohen
retained one part in 100 of the head, it is exempt;
1. If he said, "The Zero'a (or intestines) remains
mine, the rest is yours," then even if he retained
one part in 100, it is exempt;
(d) Answer: No, he is exempt from all the Matanos.
2. Suggestion: In each case, he is only exempt from the
Matanah which the Kohen kept a part of.
(e) Objection #1: If so, the Beraisa should say that he is
exempt from all the Matanos!
(f) Objection #2 (Beraisa): If a Kohen sold his animal to a
Yisrael, saying, "The head remains mine, the rest is
yours," then even if the Kohen retained one part in 100
of the head, it is exempt from giving the jaw; the other
Matanos must be given.
1. Chiya bar Rav is refuted.
(g) (Rav Chisda): The following Beraisa misled Chiya.
1. (Beraisa): Twenty-four Matanos were given to Aharon
and his sons, they are learned from a Klal Perat
(h) Question: If a Kohen sold the head of his animal to a
Yisrael, keeping the rest for himself, must the jaw be
given to a Kohen?
i. Anyone who observes them is considered to have
observed every Klal Perat u'Klal in the Torah,
and the covenant of salt regarding Korbanos.
2. Ten Matanos are [given and eaten] in the Mikdash -
Chatas Behemah and Chatas ha'Of, Asham Vadai
(brought for a definite transgression) and Asham
Taluy, Shalmei Tzibur (the lambs brought on
Shavuos), the [leftovers] of the Log of oil that a
Metzora brings, Shtei ha'Lechem (the two loaves
brought on Shavuos), Lechem ha'Panim, the leftover
part of Menachos, the Omer;
3. Four Matanos are [given/eaten] in Yerushalayim -
Bechor of Tahor animals, Bikurim, certain parts of
Kodshim Kalim (Chazeh v'Shok of a Todah (or
Shelamim), Zero'a of Eil Nazir, and one of each kind
of bread accompanying Todah or Eil Nazir), and the
skin of Kodshim;
4. (Tosfos cannot explain why skin of Kodshim is
considered a Matanah in Yerushalayim - it is given
in the Azarah, it may be taken anywhere! Rashi - we
only consider Matanos of the Mikdash things that
become Pasul if taken outside.)
5. Ten Matanos are given in all parts of Eretz Yisrael
- Terumah, Terumas Ma'aser, Chalah, Reishis ha'Gez,
Matanos (Zero'a Lechayayim v'Keivah), Pidyon ha'Ben,
redemption of firstborn donkeys, Sedeh Achuzah and
Sedeh ha'Cherem (if one was Makdish his ancestral
field (and did not redeem it before Yovel) or
declared it "Cherem," Gezel ha'Ger (something stolen
from a convert, if the thief swore falsely and
repents after the convert died).
6. Chiya bar Rav assumed that since Matanos are counted
like one, they are like one (if one is exempt from
one, he is exempt from all);
i. This is wrong - portions of Todah and Eil Nazir
are independent, but they were counted like one
because they are similar - the same applies to
1. If we look at the part which must be given - it
belongs to a Yisrael, it should be given;
(i) Answer (Beraisa): If a Nochri or Kohen asked a Yisrael to
shear his sheep, he is exempt from Reishis ha'Gez;
2. If we look at the main part of the animal - it
belongs to a Kohen, Matanos need not be given.
1. If a Yisrael bought the wool on the sheep of a
Nochri or Kohen (and sheared it himself), he is
2. In this respect, Matanos are more stringent than
i. This teaches that by Matanos, we consider the
part which must be given.