ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 84
CHULIN 81-84 - Sponsored by a generous grant from an anonymous donor.
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(a) We just learned that Kodshei Bedek ha'Bayis are not subject to Kisuy
ha'Dam, since they are Asur be'Hana'ah. One cannot redeem animals of Kodshei
Bedek ha'Bayis and cover the blood after the redemption - because, as we
learn from the Pasuk "Ve'he'emid es ha'Beheimah Lifnei ha'Kohen Ve'he'erich
Osah ha'Kohen", an animal of Hekdesh needs to be stood before Hashem before
it is redeemed (precluding the possibility of redeeming them after their
(b) This answer is not valid however, according to Rebbi Meir, who includes
Kodshei Bedek ha'Bayis in the Din of Ha'amadah ve'Ha'arachah - because,
since he holds 'Shechitah she'Einah Re'uyah Sh'mah Shechitah', they ought
still to be included in the Din of Kisuy ha'Dam.
(c) The problem according to Rebbi Shimon, who holds 'Shechitah she'Einah
Re'uyah Lo Sh'mah Shechitah is - that, according to him, Kodshei Bedek
ha'Bayis do not require Ha'amadah ve'Ha'arachah (in which case it is still
possible to redeem them after the Shechitah and to cover the blood).
(d) And our Mishnah, which says 'Aval Lo be'Mukdashin' - goes according to
Rebbi, who holds 'Shechitah she'Einah Re'uyah Lo Sh'mah Shechitah (like
Rebbi Shimon), and Kodshei Bedek ha'Bayis require Ha'amadah ve'Ha'arachah
(like Rebbi Meir).
(a) Alternatively, the author of our Mishnah is Rebbi Shimon, who Darshens
from the Pasuk "Ve'shafach Ve'chisah" - that if in addition to Shefichah
(i.e. Shechitah) and Kisuy, the animal also requires Pidyon, it is Patur
from Kisuy ha'Dam (exempting Kodshei Bedek ha'Bayis from Kisuy ha'Dam, even
though it would be possible to redeem them).
(b) In that case, we conclude, we could equally well establish our Mishnah -
by Kodshei Mizbe'ach, according to everyone - by making the equivalent
D'rashah, to preclude from Kisuy ha'Dam a Kodshim animal whose blood
requires scraping from the knife in addition to Shefichah and Kisuy.
(c) Whereas Mar bar Rav Ashi Darshening "Chayah O Of" - explains that just
as a Chayah that is not Kadosh requires Kisuy, so too, does a bird that is
not Kadosh require Kisuy (but not one that is).
(d) And we refute the suggestion to preclude Torin and B'nei Yonah from
Kisuy ha'Dam altogether, because sometimes they are Hekdesh - by rather
Darshening that just as all Chayos (without exception, are subject to Kisuy,
so too are all birds (provided they are Chulin) subject to Kisuy.
(a) Ya'akov Mina'ah asked Rava that - just as "Beheimah" incorporates
"Chayah" regarding Simanim (as we learned in 'Beheimah Hamaksheh'), so too,
let "Chayah" incorporate "Beheimah" as regards Kisuy ha'Dam.
(b) Rava answered by citing the Pasuk "al ha'Aretz Tishpechenu ka'Mayim" -
which teaches us that the blood of a Beheimah that does not go on the
Mizbe'ach, is permitted like water (and does not require covering).
(c) And he then learns from the Pasuk "Ach Ma'ayan u'Bor Mikveh Mayim
Yih'yeh Tahor" - that one may only Tovel in water, but not in blood (even
though it is compared to water, as we just explained).
(a) In fact, we conclude, there are three Pesukim "Ma'ayan Mayim", "Mikveh
Mayim" and "Bor Mayim". Because, even though "Mayim" is only written once -
it is as if it was written together with each of the three words.
(b) We need both "Mikveh Mayim" and "Bor Mayim", because, had the Pasuk ...
1. ... only written "Ma'ayan Mayim", we would have thought that all other
liquids are Pasul for a Mikveh, except blood, which the Torah compares to
(c) The Torah writes (in connection with Kisuy ha'Dam) "Asher Yatzud Tzeid
Chayah", adding the word "Tzeid" - to teach us that even birds that are
already trapped, such as geese and chickens, require Kisuy ha'Dam (and not
only wild birds that one catches).
2. ... added "Mikveh Mayim", and not added "Bor Mayim" - we would have
precluded other liquids from the Din of 'Zochlin' (spring water which flows
down a slope) but not from water that is collected in a pit (i.e. a Mikveh).
(d) We learn from "Asher Yatzud" - that it is not Derech Eretz to eat meat
without hunting (because if one constantly uses one's own supply of animals
as sustenance, one will soon become impoverished).
(a) We learn from the Pasuk (in connection with the Heter to eat meat
outside the Beis-Hamikdash) ...
1. ... "Ki Yarchiv Hashem Elokecha es Gevulcha ... ki Se'aveh Nafsh'cha
Le'echol Basar" - that one should only eat meat if one has a desire for it
(and not as a matter of principle).
(b) Rebbi Elazar ben Azaryah, taking his cue from this Pasuk, said that
someone who possesses only one Manah - should purchase only vegetables to
eat together with his bread.
2. ... "Ve'zavachta mi'Bekorcha u'mi'Tzoncha" - that one should rather
Shecht one's own animals than purchase meat from the market.
3. ... "Ve'zavachta *mi*'Bekarcha u'*mi*'Tzoncha" - that when one does, one
should Shecht some of the animals, but not all of them.
(c) If he owns ten Manah, he permits him to purchase a Litra of fish,
whereas if he owns ...
1. ... fifty Manah, he permits - the purchase of a Litra of meat.
(d) He permits the previous purchases - only from Erev Shabbos to Erev
Shabbos, in honor of the Shabbos.
2. ... a hundred Manah - he even permits a pot full of meat every day.
(a) Rav maintains that one needs to follow the advice of Rebbi Elazar ben
Azarya. Rebbi Yochanan disagrees - on the grounds that Rav was able to
live so frugally, because he was from a particularly healthy family, but
that others who are not (as he wasn't), are advised to take every spare
Perutah to the store to purchase more food (rather than starve and then need
to come on to others).
(b) Rav Nachman goes even further. He advises someone who has no money at
all to - borrow and purchase food.
(c) The Beraisa interprets the Pasuk ...
1. ... "Kevasim li'Levushecha" - to mean that one should purchase sheep,
which will produce wool with which to manufacture clothes.
2. ... "u'Mechir Sadeh Atudim" - that it is worthwhile selling a field to
purchase sheep (from which one obtains wool and milk), and not the other way
round (see also Rabeinu Gershom).
3. ... "ve'Dei Chaleiv Izim" - that one should retain one's goats for their
milk and not Shecht them.
4. ... "le'Lachm'cha le'Lechem Beisecha" - that one's own sustenance takes
precedence over that of one's family.
5. ... "ve'Chayim le'Na'arosecha" - that one should train one's family to
live within their means.
(a) Rebbi Yochanan advises a person who wishes to become wealthy - to go
into the sheep trade.
(b) Rav Chisda learns this from the Pasuk "ve'Ashteros Tzonecha" - which
hints to the fact that they enrich their owners 'she'Me'ashros es
(c) According to Rebbi Yochanan - a bewitched cup is preferable to a cup of
(d) However, he qualifies this statement in three ways. It is harmless, he
explains, if drunk in an earthenware (rather than a metal) receptacle.
Alternatively, one can place - any herbs or spices even inside a metal cup,
rendering it harmless.
(e) And what's more, even if one drinks plain warm water in a metal cup, one
is assured that it will do no harm - if the water boiled first.
(a) Rebbi Yochanan also describes what a person whould do if his father left
him money, which he wants to get rid of. He refers to money acquired in this
way - because people tend to be more careless about the way they treat money
for which they did not work hard ('Easy come, easy go').
(b) He advise such a person - to dress in linen clothes, to use glass
vessels, and to hire workers and not supervise them.
(c) By ...
1. ... 'flax clothes' he means - Roman flax, which is very expensive.
(d) Rebbi Yochanan is coming to teach us - that this a sure way to lose all
one's money (see also Agados Maharsha).
2. ... 'glass vessels' he means - white glass, which is very expensive too.
3. ... 'hire workers', he means - that he gives them his oxen to work with,
a recipe for disaster, because they will cause them to become wounded by
taking them into the forests and vineyards.
(a) Rav Avira Darshened the Pasuk "Tov Ish Chonen u'Malveh, Yechalkel
D'varav ba'Mishpat", sometimes in the name of Rebbi Ami and sometimes in the
name of Rebbi Asi. The Pasuk means - that it is a good thing to grace the
poor and lend them money, but when it comes to his own needs, one should
live according to one's needs (rather than to one's desires).
(b) Based on the latter half of the Pasuk, Rebbi Yochanan draws a
distinction between the food that one eats - which should rather be a bit
less than according to one's means; the clothes that one wears - which
should be according to one's needs, and the way that one treats one's wife
and children - which should be over and above one's means.
(c) To explain his last statement, he adds - because whereas he is dependent
upon Hashem, they are dependent upon him.
(a) Rav Eina Darshened at the entrance of the Resh Galusa's house that
someone who Shechts a fowl for a very sick person on Shabbos - must cover
(b) When Rabah exclaimed in disgust 'Lishmetuhah la'Amoreih Mineih', he may
have meant that they should cut out his tongue (though he probably did not
mean this literally). He might also have meant - that they should remove the
Amora who sat in front of him to convey his teachings to the Tzibur (in
order to put him to shame).
(c) Rabah's reaction is based on a Beraisa, where Rebbi Yossi exempts the
blood of a Shechted Coy from Kisuy ha'Dam. He learns it from Milah - whose
Vaday overrides Shabbos, yet his Safek (i.e. because he was born Bein
Hashemashos) does not override Yom-Tov, 'Kal-va'Chomer Kisuy, whose Vaday
does not override Shabbos.
(d) The Chachamim queried Rebbi Yossi's 'Kal va'Chomer from Teki'as Shofar -
whose Vaday does not override Shabbos either (outside the Beis-Hamikdash),
but whose Safek overrides Yom-tov in the Beis-Hamikdash.
(a) Rebbi Elazar ha'Kapar b'Rivi (the great man) asked on Rebbi Yossi's 'Kal
va'Chomer from Milah - that whereas Milah does not apply on Yom-Tov night
(and maybe that is why its Safek does not override Yom-Tov), Kisuy ha'Dam
does (so maybe its Safek will override Yom-Tov).
(b) Rebbi Aba commented on Rebbi Elazar ha'Kapar's Pircha - that this (Rebbi
Yossi's 'Kal va'Chomer') was one of the cases where Rebbi Chiya had nothing
to say, but Rebbi Elazar ha'Kapar did.
(c) In any event, Rebbi Yossi stated 'Kisuy she'Ein Vaday Docheh Shabbos',
which Rabah interprets to mean - when one Shechted for a sick person (a
Kashya on Rav Eina).
(d) And he refutes the suggestion that Rebbi Yossi is referring to where one
Shechted illegally (and not for a sick person) - on the grounds that it must
be similar to Milah, which refers to a legal act.
(a) When the Rabbanan refuted Rebbi Yossi's proof by citing Teki'as Shofar,
when they said ' ... u'Sefeikah Dochah Shabbos', they could not have meant
Safek Chol Safek Yom-Tov - because if Teki'as Shofar overrides Vaday
Yom-Tov, it certainly overrides Safek Yom-Tov.
(b) What they must mean have meant is - 'Safek Ish Safek Ishah' (i.e. a
Tumtum or an Androginus, who is Patur from Shofar should she be a woman).
(c) And Rebbi Yossi argues with them - because he follows his own ruling in
a Beraisa, where he and Rebbi Shimon permit women to perform voluntary
Semichah on a Korban (even though it ought to be forbidden because it
entails working with Kodshim, where there is no Mitzvah to do so (which is
the Tana Kama's reason for forbidding it). Likewise here, a woman is
permitted to blow Shofar on Yom-Tov, even though she is not obligated to do
so (see also Tosfos DH 'Nashim').
(d) Kisuy ha'Dam is different - inasmuch as it involves a Melachah d'Oraysa,
and even Rebbi Yossi will agree that its Safek does not override Yom-Tov.
(a) Ravina asks on the Rabbanan, who learn that the Kisuy ha'Dam of a Coy
should override Yom-Tov with a 'Kal va'Chomer' from Teki'as Shofar - that we
cannot learn a leniency by Kisuy ha'Dam from Teki'as Shofar, since Teki'as
Shofar has the advantage over Kisuy ha'Dam - in that its Vaday overrides
Shabbos in the Beis ha'Mikdash, whilst Kisuy ha'Dam possesses no such
(b) The problem with the Lashon of Rebbi Elazar ha'Kapar 'Mah le'Milah
she'Kein Einah Noheges be'Leilei Yamim-Tovim' is - that it infers that on
other nights, it applies, whilst in reality, it does not apply on any night.
(c) We therefore amend it to - 'Mah le'Milah she'Kein Einah Noheges