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 117
1) "ME'ILAH" APPLIES TO "CHELEV"
(a) (Mishnah): There are stringencies of Chelev over blood,
and stringencies of blood over Chelev:
2) "ME'ILAH" DOES NOT APPLY TO BLOOD
1. Stringencies of Chelev - Me'ilah applies to Chelev,
and one is liable for eating Chelev that is Pigul,
Nosar or Tamei (in addition to liability for
(b) (Gemara) Question: What is the source (that Me'ilah
applies to Chelev)?
i. These do not apply to blood.
2. Stringencies of blood - blood of Behemos, Chayos and
birds is forbidden, whether Teme'im or Tehorim;
i. This is not true regarding Chelev.
(c) Answer (R. Yanai): "Ka'Asher Yuram mi'Shor Zevach
Shelamim" (the same parts of a Shelamim offered on the
Mizbe'ach (the Emurim) are offered from Par Kohen
1. Question: Why must the Torah equate them - the parts
offered from the Par are explicitly written!
(d) Question (R. Chanina): Question: Why don't you learn like
2. Answer: Rather, the Par teaches about Shelamim -
just as Me'ilah applies to the Par (it is Kodshei
Kodashim), it applies also to [Emurim of] a
1. (Rebbi): "Kol Chelev la'Sh-m" - this includes Emurim
(the parts offered on the Mizbe'ach) of Kodshei
Kalim, that Me'ilah applies to them.
(e) Answer (Abaye): The Torah must write both verses.
1. Had it said only "Kol Chelev," we would not know
that Me'ilah applies to Emurim that are not called
Chelev, i.e. the kidneys and Yoseres ha'Kaved;
(f) Question (Rav Mari): If a sheep's tail is called Chelev,
it should be forbidden to eat (even in a Chulin animal)!
2. Had it said only "Ka'Asher Yuram," we would not know
that Me'ilah applies to a sheep's tail, since a
bull's tail is not offered.
(g) Answer #1 (Rav Zvid): The Torah forbids "All Chelev of an
ox, sheep or goat," only Chelev which is common to all
(h) Answer #2 (Rav Ashi): The tail is not called [plain]
Chelev, only "Chelbo ha'Alyah."
(i) Objection: If so, Me'ilah should not apply to it (the
source was "Kol Chelev")!
(j) We must answer like Answer #1.
(a) (Mishnah): Me'ilah does not apply to blood.
(b) Question: What is the source of this?
(c) Answer #1 (Ula): Chelev is "Lachem" - it is considered
yours (and not of Hekdesh, therefore there is no
(d) Answer #2 (Tana d'vei R. Yishmael): It is "To atone" -
not to transgress Me'ilah.
(e) Answer #3 (R. Yochanan): "It" - it has the same law
before and after atonement.
1. Just like there is no Me'ilah after atonement (its
Mitzvah was done), also before.
(f) Question: Why not say, just like there is Me'ilah before
atonement (its Mitzvah was not yet done), also after?
(g) Answer: Me'ilah never applies to something after its
Mitzvah was done.
(h) Question: Me'ilah applies to ashes taken off the
Mizbe'ach, after the Mitzvah was done - "You will put it
by the Mizbe'ach (and you may not use it)"!
(i) Answer: Taking the ashes and the garments the Kohen Gadol
wears on Yom Kipur are Shnei Kesuvim (both teach that
Me'ilah applies after the Mitzvah was done), we do not
learn from them to other places.
1. This is like Chachamim, who expound "He will leave
them there" - his garments must be buried.
(j) Question: According to R. Dosa, who forbids a Kohen Gadol
to use them again on Yom Kipur (but permits a regular
Kohen to use them), how can we answer?
(k) Answer: Taking the ashes and Eglah Arufah are Shnei
Kesuvim, we do not learn to other places.
1. This is like the opinion that we do not learn from
(l) Question: According to the opinion that we learn from
Shnei Kesuvim, how can we answer?
(m) Answer: Regarding each of these, the verse teaches that
[only] here (but not in other places) Me'ilah applies
after the Mitzvah was done:
***** PEREK HA'OR V'HAROTEV *****
1. Regarding taking the ashes it says "He will put
(n) Question: Three verses (above, (c), (d) and (e)) exclude
blood from Me'ilah - why are three needed?
2. Regarding Eglah Arufah it says "*ha*'Arufah."
(o) Answer: They exempt blood from liability for Nosar,
Me'ilah, and Tum'ah;
1. No verse is needed to exclude Pigul.
2. (Mishnah): Pigul applies to anything which has
Matirim (something else permits it to people or to
i. Since blood *permits* (itself, meat and
Emurim), Pigul does not apply to it.
(a) (Mishnah): The following can join with meat to comprise
k'Beitzah (the volume of an egg) for Tum'as Ochlim, but
do not join to comprise k'Zayis Tum'as Neveilah:
1. Skin, Rotev (congealed juice of the meat), spices
cooked with the meat, Alal (this will be explained),
bones, sinews, horns, and hooves.
(b) Similarly, if a Yisrael slaughtered a Tamei animal for a
Nochri, and it is still quivering, it receives Tum'as
Ochlim, but not Tum'as Neveilah until it dies or its head
is cut off;
1. Tum'as Ochlim is more inclusive than Tum'as
(c) R. Yehudah says, if a k'Zayis of Alal gathered in one
place (and one touched it and entered the Mikdash or ate
Kodshim), he is liable for it.
(d) (Gemara): Our Mishnah teaches like the following Beraisa.
1. (A Shomer is something attached to food that
(e) Question: What is the source that the law of Shomer
applies to light Tum'ah?
2. (Beraisa): A Shomer is considered like the food it
preserves only regarding light Tum'ah (i.e. of food,
it joins to comprise k'Beitzah), not for severe
(f) Answer #1 (Tana d'vei R. Yishmael): "On any Zera Zeru'a
(seed that is planted)" - the way people plant, the
wheat, barley or lentils are still in their shells.
(g) Question: What is the source that Shomer does not apply
to severe Tum'ah?
(h) Answer (Beraisa): "[One who touches] its Neveilah"
becomes Tamei, not one who touches skin that does not
have k'Zayis of meat on it;
1. Suggestion: Perhaps one who touches the skin
opposite the meat does not become Tamei!
(i) Question: What does this mean (first we said that one who
touches the skin is not Tamei!)?
2. Rejection: "He will become Tamei."
(j) Answer: The Beraisa is abbreviated, it means as follows:
1. "Its Neveilah" - not skin that does not have k'Zayis
of meat on it, but joins the skin to comprise the
volume of an olive;
2. Suggestion: Perhaps even if it has k'Zayis of meat
on it, one who touches the skin opposite the meat
does not become Tamei, the skin is not even like a
handle (to impart Tum'ah).
3. Rejection: "He will become Tamei."