ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Kidushin 57
KIDUSHIN 56-57 - sponsored by a generous grant from an anonymous donor.
Kollel Iyun Hadaf is indebted to him for his encouragement and support and
prays that Hashem will repay him in kind.
Rebbi Yanai learns from the Pasuk "Kaper le'Amcha Yisrael" - that the Eglah
Arufah is Asur be'Hana'ah.
(a) The birds of a Metzora are the 'Machshir ba'Chutz'. The Machshir
bi'F'nim is - the Asham Metzora.
(b) The significance of 'Machshir', in this regard is - that they prepare
the Metzora for reentering the Camp.
(c) The Eglah Arufah is the Mechaper ba'Chutz, the Mechaper bi'F'nim is -
(d) We learn the Isur Hana'ah by the birds of a Metzora by way of Machshir
u'Mechaper ba'Chutz from Machshir u'Mechaper bi'F'nim. This means - that
just as there is no difference between Machshir bi'F'nim and Mechaper
bi'F'nim (the Asham Metzora and other Ashamos), neither is there a
difference between the Machshir ba'Chutz and the Mechaper ba'Chutz (in which
case the birds are Asur be'Hana'ah just like the Eglah Arufah).
(a) According to Rebbi Yochanan, the Shechutah is forbidden from the moment
it is Shechted. Resh Lakish says - from the moment it is designated.
(b) According to both opinions - the Meshulachas is forbidden until it is
(c) Rebbi Yanai knew that the Eglah Arufah was forbidden already before it
was killed, but could not remember exactly from when. His colleagues told
him - that it became forbidden from when he took it down to the barren
(d) In spite of the fact that Resh Lakish learns the birds of a Metzora from
Eglah Arufah, he know that they are forbidden already from the moment they
are designated, even though the Eglah is not - because whereas the latter
have an interim stage from which to become forbidden, the former do not (so
we learn from it that, like it, they are forbidden already before the time
(a) From the Pasuk ...
1. ... "Kol Tzipor Tahor Tocheilu" - the Tana of the Beraisa includes the
Meshulachas of a Metzora.
(b) According to Resh Lakish, we need the latter Pasuk to forbid the
Shechutah after Shechitah, despite the fact that, according to him, it had
already become forbidden earlier - to teach us that it does not become
permitted with the Shechitah, like Kodshim do.
2. ... "ve'Zeh Asher Lo Sochlu Meihem" - he includes the Shechutah.
(c) Assuming that the Shechutah was found to be a T'reifah, the Tana of the
Beraisa says ...
1. ... that the second bird - requires a new bird to make up the pair
(obviating the necessity to look for a new pair).
(d) According to Rebbi Yochanan, when the Tana says 'T'reifah', he means
that it became a T'reifah (a Neveilah) due to a bad Shechitah (and does not
therefore become forbidden). Resh Lakish explains it to mean - that it was a
T'reifah from already before (e.g. in the intestines), not like Rebbi
Yochanan, because, since, according to him, it would have been forbidden
already before the Shechitah, why would it then become permitted due to a
2. ... that the Shechutah itself - is permitted.
(a) According to Rebbi Ya'akov in another Beraisa, if they Shechted the bird
without the accompanying hyssop, cedar wood or crimson thread, the bird
nevertheless becomes forbidden. The basis of his Machlokes with Rebbi
Shimon, who holds that it remains permitted is - that according to Rebbi
Ya'akov, 'Shechitah she'Einah Re'uyah, Sh'mah Shechitah' (a Shechitah that
cannot lead to the fulfillment of its Mitzvah is nevertheless considered a
good Shechitah), whereas Rebbi Shimon considers such a Shechitah invalid.
(b) We can extrapolate from the Beraisa - that, according to both Tana'im, a
Kasher Shechitah renders the bird forbidden (like Rebbi Yochanan).
(c) Resh Lakish will answer - that this is a Machlokes Tana'im, and that he
holds like the Tana in another Beraisa.
(d) He bases his opinion on the Beraisa that we learned earlier ('Machshir
u'Mechaper ba'Chutz') - comparing the birds of the Metzora to the Eglah
Arufah, which is forbidden still in its lifetime (like we learned above
regarding the Isur Hana'ah). The author of this Beraisa is Rebbi Yishmael.
(a) Earlier, we cited the Beraisa "Kol Tzipor Tahor Tocheilu", 'Lerabos es
Meshulachas'); "ve'Zeh Asher Lo Sochlu Meihem", 'Lerabos es ha'Shechutah'.
We cannot reverse the D'rashos, forbidding the Meshulachas, and permitting
the Shechutah - because, says Rebbi Yochanan quoting Rebbi Shimon bar
Yochai, we never find an animal becoming forbidden in its lifetime.
(b) An animal that was Muktzah (designated for idolatry) and one that was
Ne'evad (actually worshipped) are different - inasmuch as they are only
forbidden to be sacrificed, but not to be eaten as Chulin.
(c) An animal that raped a person or that was raped by a man, are forbidden,
provided there are two witnesses - because it is destined to be stoned (and
we learned earlier that an animal that is stoned is Asur be'Hana'ah.
(d) What Rebbi Yochanan Amar Rebbi Shimon bar Yochai really said to explain
why we not reverse the D'rashos, forbidding the Meshulachas, and permitting
the Shechutah was (not that an animal never becomes forbidden during its
lifetime, but) - that it is unusual.
(a) de'Bei Rebbi Yishmael learn that the Meshuleches is permitted from the
Pasuk in Metzora "ve'Shilach es ha'Tzipor ha'Chayah al-P'nei ha'Sadeh" -
'like a field which is permitted'.
(b) Another Beraisa learns from the same Pasuk 'she'Lo Ya'amod be'Yafo ... ,
ve'Lo Ya'amod be'Geives ... , ve'she'Lo Ya'amod mi'Chutz la'Ir ... '. The
significance of these three scenarios is that if he was standing in ...
1. ... Yaffo - he would be sending the bird out towards the sea.
(c) We reconcile Tana de'Bei Rebbi Yishmael with this Tana - by pointing out
that one of them learns from "Sadeh", and the other, from the extra 'Hey'
2. ... Geives - he would be sending it into the desert.
3. ... mi'Chutz la'Ir - he would be sending it back into the town. The Pasuk
'El mi'Chutz la'Ir" - implies that he sends the bird out of town
specifically from inside it.
(d) Rava does not require a source to teach us that the Meshulachas is
permitted, but learns it from the S'vara - that the Torah would not instruct
someone to send a bird away, causing others to sin (by possibly catching the
forbidden bird and eating it) without even knowing that it is forbidden. The
various Pesukim from which we learned this are merely 'Asmachtos' (hints)
according to Rava.
(a) We learn from ...
1. ... the Pasuk "Kadosh Yihyeh Gadel Pera" - that the hair of a Nazir is
(b) Rebbi Yehudah in a Beraisa, forbids deriving benefit from Petter Chamor.
Rebbi Shimon permits it.
2. ... the fact that the Torah writes "Kadosh" and not "Kodesh" - implies
that it is intrinsically holy and does not go out to Chulin.
(c) Rav Nachman Amar Rabah bar Avuhah reconciles our Mishnah, which forbids
deriving benefit from a Peter Chamor, with Rebbi Shimon - by establishing
our Mishnah after the donkey's neck has been broken, which we learn from a
Gezeirah-Shavah "Arifah" "Arifah" from Eglah Arufah, and to which even Rebbi
(a) The author of our Mishnah ...
1. ... is Rebbi Yishmael, who learn from fact that the Torah repeats the
Pasuk "Lo Sevashel G'di ba'Chalev Imo" three times - three prohibitions,
eating or deriving benefit from the cooked mixture, and cooking them
(b) We learn that T'reifah is Mutar be'Hana'ah - from the Pasuk in Mishpatim
"la'Kelev Tashlichun Oso".
2. ... cannot be Rebbi Shimon ben Yehudah, who learns from the
Gezeirah-Shavah "Kodesh" "Kodesh" ("Ki Am *Kadosh* Atah ... " [which the
Torah juxtaposes to "Lo Sevashel G'di ... "] "ve'Anshei *Kodesh* Tiheyun Li"
[in connection with a T'reifah - an animal]) - that Basar be'Chalav, like a
T'reifah, is Mutar be'Hana'ah.
(a) Kodshim that are Shechted outside the Azarah are Asur be'Hana'ah - from
the fact that they were Asur when they were alive. Consequently, seeing as
their blood was not sprinkled, there is no reason why their status should
(b) Rebbi Yochanan Mishum Rebbi Meir initially learns from there that Chulin
she'Nishchatu ba'Azarah are Asur be'Hana'ah, too - because, since Hashem's
animals that are Shechted in Yisrael's territory are Asur be'Hana'ah, the
same will apply to Yisrael's animals that are Shechted in Hashem's
(c) From the Pasuk in "ve'El Pesach Ohel Mo'ed Lo Hevi'o Lehakriv Korban
la'Hashem ... ve'Nichras" - we learn that it is only for Shechting a Korban
in the wrong domain that one receives Ka'res, but not for Chulin that were
Shechted in the Azarah.
(d) That being the case, we now have a Pircha that refutes Rebbi Yochanan's
'Mah Matzinu' learning Chulin inside the Azarah from Kodshim outside -
because the latter are more stringent than the former, inasmuch as they
carry a Chiyuv Ka'res.
(a) The Beraisa learns from the Pasuk "Ki Yirchak Mimcha ha'Makom ...
ve'Zavachta" - the prohibition of Shechting Chulin in the Azarah.
(b) We might include in the prohibition ...
1. ... a blemished animal - because it is part of the prohibited species.
(c) There is no such reason however, to include birds in the prohibition?
2. ... a Chayah (such as a deer) - because the Torah compares Pesulei
ha'Mukdashin (a Beheimah) to a Chayah with regard to Shechitah, in which
case, we might extend the comparison, reversing it to learn a Chayah from a
Beheimah with re. to forbidding its Shechitah in the Azarah.
(d) Consequently, we find a triple source that includes all three (despite
the fact that they are all unfit to be brought on the Mizbe'ach) - namely,
three Pesukim ("u'Shecha*to*", "ve'Shachat *Oso*" and "ve'Shachat *Oso*"),
all in connection with the Korban Shelamim, and all of which imply that the
Shelamim is Shechted in the Azarah, but not any other (to preclude blemished
animals, Chayos and birds, respectively).
(a) The Pasuk "Ki Yirchak Mimcha ha'Makom ... ve'Zavachta ve'Achalta"
teaches us - that not only is it forbidden to Shecht Chulin in the Azarah,
but that, if one does, they may not be eaten.
(b) We extend the Isur Achilah to blemished animals, wild animals and
birds - from the same source as we did the initial Isur (first from a S'vara
and then from the three Pesukim.
(c) We finally learn from the Pasuk (that we quoted earlier) "la'Kelev
Tashlichun *Oso*" - that one may throw T'reifah to the dogs (i.e. it is
Mutar be'Hana'ah), but not Chulin that were Shechted in the Azarah.
(d) We know to preclude specifically Chulin she'Nishchatu ba'Azarah from
this Pasuk, because the previous part of the Pasuk "u'Basar ba'Sadeh
T'reifah Lo Socheilu" is talking about - an unborn animal which stuck out
its leg prior to its birth. The Torah prihibits eating that leg, because it
left its natural boundary, and "la'Kelev Tashlichun Oso" permits deriving
benefit from it. And "Oso" comes to precude Chulin she'Nishchatah ba'Azarah
(which likewise left its permitted boundary) from that concession.