REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 108
(a) If some milk falls on to a piece of meat cooking in a pot containing
many pieces (and the entire piece is outside the gravy, see Tosfos DH 'Tipas
Chalav'), on what condition does our Mishnah forbid the piece?
(b) What does the Tana then say in the same case, but where he subsequently
stirred the pot?
(a) If, as Abaye maintains, 'Ta'amo ve'Lo Mamasho' (i.e. 'Ta'am ke'Ikar') is
d'Oraysa, from where do we learn it?
Rava refutes Abaye's proof.
(b) If it were not d'Oraysa, it would be because Basar be'Chalav is a
Chidush, and we cannot generally learn from a Chidush.
What makes Basar
be'Chalav a Chidush?
(c) So how does Abaye prove that Basar be'Chalav is not a Chidush, and that
'Ta'am ke'Ikar' is therefore d'Oraysa?
(d) If so, from where will we learn that where it is not Nosen Ta'am, it is
permitted (see Maharsha)?
What does he mean when he says 'Derech Bishul
(a) What does Rav say about the case in our Mishnah, once the milk is Nosen
Ta'am in the piece?
(b) Like which Tana does Rav hold?
(c) We ask whether Rav disagrees with Rava, who holds according to Rebbi
Yehudah 'Miyn u'Miyno ve'Davar Acher Salek es Miyno k'Mi she'Eino,
ve'she'Eino Miyno Rabah Alav u'Mevatlo'.
According to Rava, what ought we
to say in this case?
(d) How do we reconcile Rav with Rava? What difference does it make, which
sort of gravy it falls into?
(a) We query this however, from the S'vara 'Efshar Lesochto, Mutar'.
does 'Efshar Lesochto' mean?
(b) What is the problem?
(c) What makes 'Efshar Lesochto Mutar' a Din in Bedi'eved, but not
(d) So how do we resolve the problem?
(a) Rav, Rebbi Chanina and Rebbi Yochanan all hold 'Efshar Lesochto Asur'.
Answers to questions
What do Shmuel, Rebbi Shimon bar Rebbi and Resh Lakish say?
(b) What does Rav say with regard to the milk in a case where a piece of
meat falls into a pot of milk?
(c) Why does this pose a Kashya on what we just said?
(d) We answer by reciting the Pasuk "Lo Sevashel G'di ba'Chaleiv Imo".
What do we attempt to learn from there that will answer the Kashya on Rav?
(a) What does Rav say in a case where someone cooked half a k'Zayis of meat
together with half a k'Zayis of milk and ate them?
(b) How does one measure a k'Zayis of milk or any other liquid?
(c) Why does this latter ruling of Rav pose a Kashya on the D'rashah that we
just made in his name from the Pasuk "Lo Sevashel G'di ba'Chaleiv Imo"?
(d) If, on the other hand, Rav does include milk in the Isur, why does he
permit the pot of milk into which the piece of meat fell?
(e) Why does the milk not then become Asur once it cools down?
(a) What problem do we have with Rav's dual ruling in the case of someone
who cooks half a k'Zayis of Basar together with half a k'Zayis of Chalav and
then eats them?
(b) How do we answer the Kashya? What does 'be'Ba mi'Yoreh Gedolah' mean?
(c) Levi disagrees with Rav.
What does he say?
(d) Tana de'Bei Levi supports Levi's ruling.
What does Tana de'Bei Levi
say about the Shi'ur Bishul that renders one Chayav?
(a) Rebbi Yehudah in a Beraisa renders Asur a piece of meat onto which a
drop of milk falls, if there is not Shishim in the piece.
What does Rebbi
Yehudah actually say?
(b) What reason does he give for his ruling?
(c) What do the Rabbanan say?
(a) Under which two conditions does Rebbi prefer the opinion of ...
Answers to questions
(b) With reference to Rebbi's opinion based on Rebbi Yehudah's ruling, why
can Rebbi not mean that one did not stir or cover the pot at all?
- ... Rebbi Yehudah?
- ... the Rabbanan?
(c) If he then means that he did not cover it at first, only later, then why
does the piece not become permitted, on the grounds that just as it
absorbed, so too, it exudes (into all the other pieces)?
(d) We can infer from Rebbi that Rebbi Yehudah forbids the piece even if one
stirred the pot from beginning to end.
Why should the piece then be Asur?
Why do the other pieces not combine to be Mevatel the milk?