REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 120
CHULIN 120 (2 Sivan) - This Daf has been dedicated in memory of Harry
Bernard Zuckerman, Baruch Hersh ben Yitzchak (and Miryam Toba), by his
children and sons-in-law.
(a) Some opinions cite the Machlokes between Rebbi Yochanan and Resh Lakish
with regard to our Mishnah 'ha'Or ve'ha'Rotav ... Mitztarfin Letamei Tum'as
Ochlin'. Resh Lakish qualifies this ruling, restricting it to a bone which
has a Din Shomer.
Why will this ruling not pertain to a strand of hair?
(b) Why according to this Lashon, are they arguing with regard to Shomer and
(c) On what basis does Rebbi Yochanan then argue with Resh Lakish?
(a) Rebbi Yochanan queries Resh Lakish from the Beraisa 'Or she'Yesh Alav
k'Zayis Basar ... Ha'Noge'a ... be'Sa'arah she'Kenegdo Tamei', which, he
assumes, is talking about a hair that is a Shomer.
What does Resh Lakish
(b) And what does Resh Lakish reply, when Rebbi Yochanan asks him what
purpose one strand of hair serves?
(a) What objection does Abaye raise, when Rava defines 'Rotav' in our
Mishnah as Shuman (Kasher fat)?
(b) So how does Rava amend his definition? What is 'Rotav'?
(c) What does Resh Lakish say about someone who eats vegetable juice (or
fish-juice that is used as a condiment) together with vegetables on Yom
(d) Then why does Rava require the Rotav in our Mishnah to be congealed?
(e) What if someone eats and drinks a combined Shi'ur of a Koseves on Yom
(a) What objection does Abaye raise, when Rava defines 'Kifah' in our
Mishnah as the sediment of meat?
(b) How does Rav Papa therefore define it?
(a) What does the Mishnah in Menachos say about someone who eats congealed
blood, or drinks melted Cheilev?
(b) What problem do we have with the latter ruling?
(c) Why do we take for granted that one is Chayav in the former ruling?
(d) What does Resh Lakish learn from the Pasuk in Tzav (in connection with
the Isur of blood) "Ve'nichresah *ha'Nefesh* ha'Hi"?
(a) Why is there no problem with the Beraisa, which rules that someone who
drinks melted Matzah has not fulfilled his obligation?
(b) From where does Resh Lakish learn that if someone eats melted Chametz he
is Chayav (despite the Lashon 'Achilah' used by the Torah in this regard)?
(c) In which third area of Halachah does Resh Lakish give drinking the same
Din as eating, based on "Nefesh"(in Parshas Acharei-Mos)?
(d) Why does the Beraisa restrict this to where the carcass was melted by
fire, precluding there where it was melted by the sun?
(a) Now that we know that 'Shesiyah ka'Achilah' (drinking is like eating) by
Cheilev, why can we not learn ...
(b) And why can we not learn ...
- ... Chametz from it?
- ... Neveilah from it?
(c) And why can we not learn ...
- ... Cheilev from Chametz?
- ... Neveilah from Chametz?
- ... Cheilev and Chametz from Neveilah?
- ... Neveilah from Cheilev and Chametz?
- ... Chametz from Neveilah and Cheilev?
- ... Cheilev from Chametz and Neveilah?
(a) We suggest that 'Cheilev Hutar mi'Kelalo' means that ...
(b) We conclude like the second suggestion.
- ... it is permitted to Hashem (by being placed on the Mizbe'ach).
Why can the same be said about Neveilah?
- ... Cheilev Chayah is permitted? Why do we initially think that the same can be said about Neveilah?
How do we refute the
counter-argument from Melikas Chatas ha'Of?
(a) What does the Beraisa learn from the Pasuk in Shemini (in connection
with Sheratzim) "ha'Teme'im"?
Answers to questions
(b) Why do we need an independent Pasuk by Sheratzim? Why can we not learn
it from Cheilev, Chametz and Neveilah?
(c) From where do we know that the Shi'ur Achilah of Sheratzim (for Malkos)
(d) And why do we need Pesukim by Cheilev, Chametz and Neveilah to teach us
that one is Chayav for drinking them? Why can we not learn that from
(a) What does the Beraisa say about the juice of Tevel, Chadash, Hekdesh,
Shevi'is and Kil'ayim?
(b) What does the Tana mean by the juice of ...
(c) We refute the suggestion that we learn these from the above three, on
the grounds that the latter constitute an Isur that comes automatically.
- ... Chadash?
- ... Shevi'is?
Which of the above list does that preclude?
(d) We therefore try to learn them from Bikurim (which also became Kadosh
through the owner's declaration).
What do we learn from the Pasuk (in Ki
- ... "me'Reishis Kol *P'ri*"?
- ... "Tavi"?
(a) On what grounds do we refute the Limud from Bikurim?
(b) So we suggest that we learn 'Shesiyah ka'Achilah' by the above items
From where do where 'Shesiyah ka'Achilah' by Terumah?
(c) Why can we not learn them from ...
(d) So from where do we ultimately learn 'Shesiyah ka'Achilah' by the above
- ... Terumah?
- ... a 'Mah Matzinu' from Terumah and Bikurim, either?
(a) In the Mishnah in Terumos, Rebbi Eliezer obligates someone who drinks
date-honey, apple-cider or vinegar of winter grapes of Terumah to pay the
principle plus a fifth.
Is he speaking be'Shogeg or be'Meizid?
(b) What do we mean when we say that he holds 'Don Miynah u'Miynah'?
(c) How does that apply in our case?
(d) What bearing does the fact that the other fruit-juices are only
mi'de'Rabbanan have on Rebbi Eliezer's statement?
(a) In which point does Rebbi Yehoshua disagree with Rebbi Eliezer?
(b) How will he apply that to the Din of Keren ve'Chomesh'?
(a) When the Tana there says 'Ein Mevi'in Bikurim Mashkeh Ela ha'Yotzei min
ha'Zeisim u'min ha'Anavim', how do we know that he is talking about bringing
fruit that has already been declared Bikurim and squeezing it afterwards?
Answers to questions
(b) Who is the author of this Mishnah? Why does he not consider the juice of
the other five species to be Bikurim under these circumstances, too?
(c) And how will we explain the Mishnah there which confines Malkos for
eating Orlah to someone who drinks olive oil or wine (or grape-juice), but
not other beverages of Orlah?