REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 4
CHULIN 4-5 - Two weeks of study material have been dedicated by Mrs. Estanne
Abraham Fawer to honor the fourth Yahrzeit of her father, Reb Mordechai ben
Eliezer Zvi (Weiner), who passed away 18 Teves 5760. May the merit of
supporting and advancing Talmud study during the week of his Yahrzeit serve
as an Iluy for his Neshamah.
(a) The Beraisa 'Shechitas Kuti Muteres ... ke'she'Yisrael Omed al-Gabav'
echoes what initially appears to be Abaye's interpretation of our Mishnah.
What does the Tana go on to say about a string of Shechted birds that a Kuti
is holding? Under what circumstances may one eat from them?
(b) What does ...
(c) How will ...
- ... Abaye extrapolate from the Reisha of the Beraisa 'ke'she'Yisrael Omed al-Gabav'?
- ... Rava extrapolate from the Seifa 'Ba u'Matz'o she'Shachat, Chotech k'Zayis ve'Nosen Lo'?
- ... Abaye reconcile the Seifa with the Reisha?
- ... Rava reconcile the Reisha with the Seifa?
(a) How does Rav Menasheh establish the Seifa of the Beraisa, which permits
all the birds on the string, on the basis of the fact that the Kuti ate the
head of one of them, to eliminate the suspicion that it was only that bird
which the Kuti Shechted properly?
(b) And what does Mesharshaya add to that, to eliminate the added suspicion
that the Kuti had made a Si'man on that bird?
(a) We ask that perhaps the Kutim do not require a bird to be Shechted min
ha'Torah (in which case we could not possibly trust their Shechitah).
what basis might they exempt a bird from Shechitah?
(b) We counter this Kashya from Shechitah, D'rasah, Chaladah, Hagramah and
Ikur (the five things that invalidate Shechitah.
In what way are they
parallel to the Din of Shechitah min ha'Of?
(c) What does this prove?
(a) The Beraisa discusses Matzos baked by a Kuti. What does the Tana Kama
mean when he states ...
(b) Rebbi Eliezer forbids even eating them.
- ... 'Matzas Kuti Muteres'?
- ... 've'Adam Yotzei Bah Yedei Chovaso ba'Pesach'?
Why is that?
(c) How do we know that Rebbi Eliezer refers even to the Tana Kama's first
statement, and not just to the second? Perhaps he only argues with the Din
of being Yotzei the Mitzvah of Matzah, but concedes that one may eat them?
(d) How does Raban Shimon ben Gamliel counter Rebbi Eliezer's argument?
(a) Having informed us that the Matzah of a Kuti is permitted, why does the
Tana Kama need to add that one is Yotzei one's obligation on Pesach?
(b) What precedent do we have for this distinction?
(a) What problem do we have with Raban Shimon ben Gamliel's opinion?
Answers to questions
(b) We try to answer that they argue over 'Kesiva ve'Lo Achziku'.
does each one then hold?
(c) What problem do we have with this explanation, based on the Lashon of
Raban Shimon ben Gamliel ('Kol Mitzvos she'Hichziku Bahen Kutim')?
(d) So what is the basis of their Machlokes?
(e) What do we then prove from here?
(a) We elaborate on Rava's previous statement.
On what grounds does Rava
permit a Kuti to Shecht Lechatchilah, provided one hands him a knife that
has been inspected?
(b) Why does he not allow him to Shecht without that?
(c) On what grounds does the Beraisa permit the Chametz of sinners (who
retained Chametz over Pesach) after Pesach? How close to Pesach does this
(a) How do we know that although *we* are permitted to eat that Chametz, the
sinners themselves are not?
(b) Then why are we allowed to eat it?
(c) Seeing as in any event, the sinner is not permitted to eat the proceeds,
then why does he go to the trouble of making the exchange?
(a) We assume that the author of the Beraisa is Rebbi Yehudah.
Rebbi Yehudah say about Chametz after Pesach? What will we have proved from
here if its is?
(b) We attempt to refute the proof by establishing the author as Rebbi
What does Rebbi Shimon say?
(c) So what if it is? What does that prove?
(a) We reject this explanation however, on the basis of the Lashon 'Mipnei
What is the significance of this Lashon?
(b) What would the Tana have had to say, to justify the rejection of the
proof for Rava? Why will establishing the Beraisa like Rebbi Shimon now only
serve to fortify the proof?
(c) We try to prove Rava's opinion from another Beraisa 'ha'Kol Shochtin,
va'Afilu Kuti, va'Afilu Areil, va'Afilu Yisrael Mumar.
What does 'Areil'
refer to in this context?
(d) Why can it not refer to someone whose father did not circumcise him on
account of his two brothers having both died because of the Milah?
(a) What principle can we extrapolate from 'va'Afilu Areil'?
(b) How do we then attempt to explain the Seifa 'va'Afilu Mumar' (so as not
to repeat 'Mumar le'Arlus' of the Reisha)? What does this prove?
(c) We refute this proof however, by establishing the Seifa like Rav Anan
What does Rav Anan say regarding a Mumar la'Avodah-Zarah?
(d) What will the Tana then hold regarding a Mumar in the area where he is
(a) Rav Anan proves his leniency by Mumar la'Avodas-Kochavim from the Pasuk
in Divrei Hayamim "Va'yizbach Lo Achav Tzon u'Vakar la'Rov ve'la'Am Asher
On whose behalf was Achav doing this? What was his motive?
(b) How do we know that Yehoshafat actually ate from the animals that Achav
(c) But does the Pasuk not write ...
- ... in Re'ei (in connection with a Meisis) "Ki Yesischa Achicha ... ", and the Pasuk there only mentions words?
- ... in Iyov (in connection with Hashem) "Va'tesiseni Bo le'Val'o Chinam", where eating is obviously not applicable?
(a) Perhaps, we ask, Yehoshafat only drank but did not eat.
What do we
answer? Why do we initially think that drinking is no better than eating?
(b) How do we attempt to refute this proof? Why might it not be possible to
prove Shechitas Mumar from here?
(a) We conclude however, that for two reasons they must have eaten, too. One
is because the Pasuk writes "Va'yizbach ... Va'yesiseihu", implying that he
enticed him by means of the food, rather than the drink.
Answers to questions
What is the
(b) How do we know that it was not ...
(c) And how do we know that Achav's servants ...
- ... the Navi Ovadyah (who was also a servant of Achav) who performed the Shechitah?
- ... the seven thousand men who did not kneel before Ba'al who did so?
(d) Finally, we ask, how do we know that Achav did not eat together with his
servants from their Shechitah, and Yehoshafat together with his servants
- ... who performed the Shechitah, were not righteous? Even if they had been, why would they not have been afraid of Izevel, like the men who had not knelt before Ba'al?
- ... did not Shecht for Yehoshafat's servants (who were wicked), and Ovadyah, for Yehoshafat?
What do we answer?