REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 20
CHULIN 19-20 - 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) What does Rebbi Yanai mean when he says (with reference to the B'nei
Rebbi Chiya's statement ('Mitzvas Melikah, Machzir Si'manim la'Achorei
ha'Oref u'Molek') 'Yekablu ha'Rovin es Teshuvasan'?
(b) In querying them from our Mishnah, how does he interpret the statement
'Nimtza Kasher bi'Shechitah, Pasul bi'Melikah ... '?
(c) Why can the Mishnah not be referring to the distinction between 'Oref'
(d) Why does the Tana then mention ...
- ... 'Kasher bi'Melikah, Pasul bi'Shechitah' (in the Seifa)?
- ... 'Kasher bi'Shechitah, Pasul bi'Melikah' (in the Reisha), according to Rabah bar bar Chanah's refutation of Rebbi Yanai, that the Tana is referring to 'Shen ve'Tziporen' (a tooth and a fingernail), which are Kasher by Melikah, but Pasul by Shechitah?
(a) How do we know that 'Lime'utei Shen ve'Tziporen' precludes Mechubar by
Shechitah, and not Talush by Melikah?
(b) Why would it not even be necessary to do so?
(c) What are we referring to, when we ask 'Shen ve'Tziporen Behedya Katani
(d) So Rebbi Yirmiyah establishes 'Nimtza Kasher bi'Shechitah, Pasul
bi'Melikah' by 'Molich u'Meivi'.
What is the Tana then telling us?
(a) How will the B'nei Rebbi Chiya then explain 'Nimtza Kasher bi'Shechitah,
Pasul bi'Melikah', according to those who validate Molich u'Meivi by
(b) Rav Kahana defined the Mitzvah of Melikah as 'Kotzetz Ve'yored'.
did Rebbi Avin understand Rav Kahana's statement? What did he think that it
came to preclude?
(c) Rebbi Yirmiyah disillusioned him however, in that, if 'Kotzetz Ve'yored'
is Kasher, how much more so Molich u'Meivi.
In that case, what did Rav
Kahana mean when he said categorically 'Mitzvas Melikah Kotzetz Ve'yored'?
(a) What do we extrapolate from Rebbi Yirmiyah Amar Shmuel's statement 'Kol
ha'Kasher bi'Shechitah, Kenegdo be'Oref, Kasher bi'Melikah'?
(b) What forces us to make this inference?
(c) If Shmuel holds 'Molich u'Meivi Pasul bi'Melikah', then his initial
statement is problematic.
What Kashya can we ask on him if he holds
'Molich u'Meivi Kasher bi'Melikah'?
(d) So if Shmuel is not talking about the Dinim of Shechitah, then what is
he talking about?
(a) Why can Shmuel not be referring to performing Melikah ...
Answers to questions
(b) So we change Rosho to 'Shipuy Rosho'.
- ...on Simanim which had been moved to the back (Ikur Simanim)? What did Rami bar Yechezkel, citing a Beraisa, say about Ikur Simanim regarding a bird?
- ... on the head?
What does 'Shipuy Rosho' mean?
(c) What did he subsequently do?
(d) And it is Pasul, according to the opinion of Rav Huna Amar Rav Asi.
What did he say (earlier in the Sugya)?
(a) Bearing in mind that there is no Pasuk in the Torah that requires
Shechitah by a bird, on what basis do some hold that Shechitas ha'Of is min
(b) How does Rav Acha b'rei de'Rava qualify Rami bar Yechezkel's ruling 'Ein
Ikur Simanim ba'Of'? In which case will it not apply?
(c) What does Rav Ashi say about that?
(d) What is his reason? Why is there more reason to say ...
- ... 'Ein Ikur Simanim ba'Of' if Shchitah ba'Of is min ha'Torah?
- ... 'Yesh Ikur Simanim ba'Of ' if it is mi'de'Rabbanan?
(a) Rava bar Kisi too, qualifies Rami bar Yechezkel's ruling, confining it
If Ikur applies to Shechitah, why does it not apply to
(b) What problem do we have with this, according to Rebbi Yirmiyah Amar
Shmuel? What did Shmuel say about 'Kol ha'Pasul bi'Shechitah'?
(c) How do we answer this Kashya?
(a) How will Shmuel reconcile his ruling with Rami bar Yechezkel's Beraisa?
(b) What is the basis of the Machlokes between the two Beraisos?
(c) What is the Halachah 'Yesh Ikur Simanim' by Shechitas ha'Of or 'Ein Ikur
(a) What does Ze'iri say about the Mafrekes of a bird ...
(b) Rav Chisda tries to support Ze'eiri from a Mishnah in Zevachim.
- ... which one broke together with the majority of the flesh that surrounds it?
- ... which one broke on its own?
does the Tana there say about someone who eats a Chatas ha'Of on which a
Kohen performed Melikah using a knife?
(c) What does 'Metamei Begadim a'Beis ha'Beli'ah' mean?
(d) How does this prove Ze'iri's ruling?
(a) What would be the Din if not for Ze'iri?
(b) How will we reconcile this with the ruling (cited in 'ha'Or
ve'ha'Rotav') 'Tereifah she'Shachtah, Metam'ah'?
(c) On what grounds do we refute Rav Chisda's proof.
Why is the Mishnah in
Zevachim worse than that of Ze'iri, where the breaking of the Mafrekes is
followed by a regular Shechitah?
(a) According to Rav Huna, the Mishnah in Zevachim is worse because the
Kohen performed Chaladah (since the knife was not fully visible when cutting
What does Rava say?
(b) Why does ...
(c) Why is 'Chaladah' so called?
- ... Rav Huna decline to learn like Rava?
- ... Rava decline to learn like Rav Huna?
(d) What problem did Rava have with Ze'eiri's ruling (from the fact that
once the Mafrekes together with Rov Basar are broken, the bird is considered
(a) How did Abaye counter Rava's Kashya from Olas ha'Of (which requires the
cutting of both Simanim)?
(b) What did Rava reply?
(c) How do we query this from the skin of the Olas ha'Of ?
(a) How does Rava answer the previous Kashya?
Answers to questions
(b) How do we query this answer (from Miy'ut Simanim, according to the
Rabanan of Rebbi Elazar b'Rebbi Shimon)?
(c) How does Rava therefore re-word his previous answer?
(d) And how does Rava define the Mitzvah of Melikah, to answer his initial
Kashya on Ze'iri ('ve'Chi Meisah Omed u'Molek')?