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Chulin 6
1) [line 5] SHADREI REBBI MEIR L'ASUYEI CHAMRA MI'BEI KUSA'EI - Rebbi Meir
sent him to buy (lit. bring) wine from the Kusim
2) [line 6] ASHKECHEI HA'HU SABA - an old man found him (according to TOSFOS
DH Ashkechei, this is Eliyahu ha'Navi)
3) [line 7] "V'SAMTA SAKIN B'LO'ECHA, IM BA'AL NEFESH ATAH." - "And place a
knife in your cheek, if you are a master over your soul." (Mishlei 23:2) -
With this verse, the old man was telling him to desist from buying wine from
the Kusim.
4) [line 11] HAR GERIZIM - a settlement of the Kusim where the Chachamim
found the Kusim who were there (who were only a minority) worshipping an
image of a dove
5) [line 11] REBBI MEIR L'TA'AMEI, D'CHAYISH L'MI'UTA - Rebbi Meir follows
his opinion elsewhere, where he is concerned for the minority
Rebbi Meir is of the opinion that we do not follow the majority if there is
a Safek (a doubt), but rather we consider the matter to be still in doubt.
(According to one opinion in TOSFOS, Rebbi Meir only considers it a Safek
mid'Rabanan, for according to the Torah we *can* rely on a Rov -- Tosfos to
Chulin 12a DH Pesach, and to 86b DH Semoch; see Background to Yevamos
119:6.)
6) [line 15] "KI SESHEV LILCHOM ES MOSHEL BIN TAVIN ES ASHER LEFANECHA.
V'SAMTA SAKIN B'LO'ECHA, IM BA'AL NEFESH ATAH." - "When you sit before a
Talmid Chacham to learn Torah from him, [there are two possibilities: if you
know that he will be able to answer your questions, ask and] you will
understand. [But if you know that he will not be able to answer your
questions,] realize just who is before you and keep quiet, as if a knife
were at your throat, if you are a master over your soul." (Mishlei 23:1-2)
7) [line 17] L'HACHZIR LO TA'AM - to answer with answers of significant
import
8) [line 18] PEROSH HEIMENU - leave him
9) [line 24] L'VATEL RESHUS V'LITEN RESHUS - to give (i.e. transfer) one's
domain (before Shabbos) and to nullify one's domain (on Shabbos) (ERUV
CHATZEIROS: BITUL RESHUS)
(a) THE TORAH LAW - According to Torah law, in a courtyard (Chatzer) that
has in it houses owned by different people, all of the neighbors may
transfer objects from their houses to the courtyard and into other houses on
Shabbos. Even though each house is a separately owned Reshus ha'Yachid and
the Chatzer is a jointly owned Reshus ha'Yachid, it is permissible to move
objects from one Reshus ha'Yachid to another.
(b) ERUV CHATZEIROS AND SHITUFEI MAVO'OS - King Shlomo decreed that
transferring objects from one Reshus ha'Yachid to another is forbidden
unless an *Eruv Chatzeiros* (lit. a "mixing of the courtyard" -- Rambam
Hilchos Eruvin 1:6; or a "fraternization of the courtyard" -- Eruvin 49a) is
created on Friday, before Shabbos begins (Shabbos 14b, Eruvin 21b). The
equivalent of an Eruv Chatzeiros for an alley or a city is called a *Shituf
Mavo'os*. This is accomplished by all of the neighbors collectively setting
aside a loaf of bread, in one common container, in one of the houses of the
courtyard (or, in the case of Shituf, in one of the courtyards of the
alleyway). This shows that all neighbors have an equal share in all of the
Reshuyos ha'Yachid, just as they all have a share in that bread. Through
this act, they can be considered one Reshus again. (RAMBAM ibid. 1:4-9)
(c) BITUL RESHUYOS - In the event that the inhabitants of a courtyard did
not set an Eruv Chatzeiros before Shabbos, or the Eruv became invalidated in
some way, carrying may still be permitted if *Bitul Reshuyos* is done. This
is accomplished as follows: If none of the people in the courtyard made an
Eruv, all of the inhabitants of the courtyard may nullify their domains in
favor of one of the inhabitants. All of the houses/courtyards in the area
are considered the private domain of the person chosen. If some of those in
the courtyard made an Eruv together, those who did not may nullify their
domains in favor of the collective domain of those who made an Eruv. A
person who publicly desecrates Shabbos has the status of a Mumar such that
he cannot be Mevatel his Reshus without making a legally binding transfer of
property or rental.
(d) Bitul Reshuyos may be done as long as the following conditions are met:
1. The nullification is done in favor of a *single* person or a collective
party that made an Eruv together; 2. Those who nullified their domains do
not transfer objects from their houses to the courtyard or vice versa. Bitul
Reshuyos only permits carrying in the courtyard and from the courtyard to
the house of the person (or people) chosen. (If only one person was chosen,
only he is permitted to carry from his house to the courtyard. If a number
of people who made an Eruv together are chosen, then *all* residents of the
courtyard may carry from the houses of those who were chosen to the
courtyard -- Eruvin 69b.) According to some Tana'im, the ones in whose favor
the Bitul was done may carry from the house/s of the Mevatel to the
courtyard as well (Eruvin 26b). If one of the homeowners who nullified his
domain transfers from his house to the courtyard or vice versa, not only has
he transgressed a prohibition, but he has repealed his nullification. It
becomes once again prohibited to carry in the courtyard. (Eruvin 26a and
RASHI ibid. DH Anshei Chatzer)
10a) [line 25] YISRAEL MUMAR - a Jewish apostate
b) [line 25] MESHAMER SHABATO BA'SHUK - who keeps Shabbos in public (lit.
in the marketplace)
11) [line 27] KEITZAD? - How [is this nullification done]? (This refers to a
Jew who keeps Shabbos in public)
12) [line 28] KANAH - he (the one in whose favor the Bitul was done) has
"acquired" the domain [by the mere statement]
13) [line 28] V'EINO TZARICH LIZKOS - and he does not need to make a Kinyan,
a formally binding act of acquisition
14) [line 29] IKLA'U L'FUNDEKA D'YA'EI - they chanced upon, happened to come
to the inn of the town called "Ya'ei"
15) [line 29] AISU L'KAMAIHU BEITZIM HA'METZUMAKOS B'YAYIN - they brought
before them shrunken roasted eggs, chopped up and mixed with wine (RASHI)
16) [line 30] TA'AROVES DEMAI
(a) After a crop that is grown in Eretz Yisrael is harvested and brought to
the owner's house or yard, he must separate Terumah Gedolah from the crop
and give it to a Kohen. Although the Torah does not specify the amount to be
given, the Rabanan set the requirement at one fiftieth of the total crop.
After Terumah is removed from the produce, one tenth of the produce that
remains must be designated "Ma'aser Rishon," and given to a Levi. The Levi,
in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser,
to be given to a Kohen, as it states in Bamidbar 18:26.
(b) The produce may not be eaten until both Terumos have been separated from
it. Until the Terumos have been separated, the produce is called Tevel. The
punishment for eating Tevel is Misah b'Yedei Shamayim (Sanhedrin 83a).
(c) A second tithe is given every year after Ma'aser Rishon has been
separated. The tithe that is separated in the third and sixth years of the
7-year Shemitah cycle is called Ma'aser Ani and is given to the poor.
(d) The tithe that is separated during the first, second, fourth and fifth
years is called Ma'aser Sheni. The Torah requires that Ma'aser Sheni be
brought and eaten by its owner in Yerushalayim. Anyone who eats Ma'aser
Sheni produce outside of the walls of Yerushalayim (without Pidyon,
redemption -- see (e) below) receives Malkus ( Hilchos Ma'aser Sheni
2:5). Once the Ma'aser Sheni produce enters the walls of Yerushalayim, it
may not be redeemed. It is considered "Niklat," "captured" by the walls.
(e) Alternatively, Ma'aser Sheni produce may be redeemed (Pidyon), in which
case the money used to redeem it is brought to Yerushalayim. If the owner
himself redeems the produce, he must add an additional *fifth* (of the
ensuing total, or a *quarter* of the original value). The food that is
bought with this money in Yerushalayim becomes Kodesh like Ma'aser Sheni and
must be eaten b'Taharah. Ma'aser Sheni that was redeemed by anyone besides
the owner is exempt from the additional fifth.
(f) Produce bought from an Am ha'Aretz (an unlearned Jew who is lax in his
Torah-observance; see Berachos 47b) is referred to as Demai ("Da Mai?" --
"What is this?").
(g) Yochanan Kohen Gadol decreed that Terumas Ma'aser and Ma'aser Sheni must
be separated from this produce since a minority of Amei ha'Aretz cannot be
trusted to have separated them before selling the produce. Terumah Gedolah,
however, because of its stringency, is presumed to have been separated.
Ma'aser Rishon and Ma'aser Ani are separated from the produce, but they are
eaten by the owner and not given to the Levi or the Ani (in keeping with the
principle "ha'Motzi me'Chaveiro Alav ha'Re'ayah").
(h) Our Gemara brings a Beraisa that states specifically that a person who
buys food from an Am ha'Aretz into which produce of Demai has been mixed
("Ta'aroves Demai"), does not have to separate Terumos and Ma'asros.
17) [line 30] LAV A'DA'ATA'I - I did not pay attention [to the fact there
might be any problem with this dish]
18) [line 31] MISTAIYA MILSA D'RAV ASI L'MEICHAL ISURA - and it should
chance to happen that Rav Asi would eat prohibited food? (RASHI)
19) [line 33] NAFAK REBBI ZEIRA, DAK V'ASHKACH - (lit. Rebbi Zeira went out,
checked and found) Rebbi Zeira checked into the sources and found the
following Beraisa
20) [line 34] MORIYAS - fish brine
21) [line 34] ALONTIS - (O.F. poison - a drink, potion) vintage wine mixed
with clear, cold water and balsam oil
22) [line 34] KARSHININ - the beans of a species of vine, probably the
horse-bean (which is rarely used as human food)
23) [line 34] TECHININ - a food made from beans mixed with spices
24) [line 34] ADASHIM - lentils
25) [line 35] RESISIN - a food made from lentils
26a) [line 35] CHAYAV MISHUM DEMAI - that is, one must separate the
appropriate Terumos and Ma'asros as with all Demai, if he buys the
ingredients from an Am ha'Aretz
b) [line 35] V'EIN TZARICH LOMAR MISHUM VADAI - and it goes without saying
that he must separate Terumos and Ma'asros from the produce if the seller
says that he did not separate them at all
27) [line 35] V'HEN ATZMAN MUTARIN - and they themselves (the foods that
contain mixtures of Demai) are exempt from separating Terumos and Ma'asros
28) [line 37] SE'OR - sourdough, a very heavily fermented dough that is
mixed with fresh dough to cause it to rise
29) [line 37] TAVLIN - spices
30) [line 38] SHEVI'IS
(a) SEFICHIN - Sefichin are plants that grow by themselves in the Shemitah
year. The Torah requires that farmers desist from working the land every
seventh year, as described in Vayikra 25:1-7. The fruits that grow during
the seventh (Shevi'is) year are holy to the extent that 1. They must be
considered ownerless. Anyone may come into any field and pick the fruit that
he intends to eat. 2. The fruits may not be bought and sold in a normal
fashion. 3. The Torah also requires that they be eaten in the normal way for
each fruit.
(b) The word "Sefichim" means "aftergrowth," i.e. that they grew by
themselves and were not planted for harvesting this year. According to the
Torah, Sefichim may be eaten. The Rabanan decreed that Sefichin of
vegetables and grains not be eaten, since the people might plant their
fields and claim that the produce grew by itself.
31) [line 38] MA'ASER
See above, entry #16.
32) [line 41] TA'AMA LO VATIL - the taste is not nullified (MIN B'MINO)
(a) When a forbidden object is mixed with a permitted object, the mixture
may be prohibited to be eaten mid'Oraisa, prohibited to be eaten
mid'Rabanan, or permitted to be eaten, as follows:
1. If most of the mixture is Isur, it is prohibited mid'Oraisa.
2. If most of the mixture is Heter, but the Isur is more than one sixtieth
of the Heter, i.e. the Isur is "Nosen Ta'am" (lends taste) to the Heter, it
is prohibited mid'Rabanan (since "Ta'am k'Ikar," the "taste" is like the
essence is a Din d'Rabanan -- there are those who prohibit this mixture
mid'Oraisa, when the two mixed substances are unidentical ("Min beshe'Eino
Mino"), asserting that "Ta'am k'Ikar" is mid'Oraisa).
3. If the amount of Isur is less than one sixtieth of the Heter, and is not
Nosen Ta'am to the Heter, the mixture is permitted.
(b) The above applies when unidentical substances are mixed (e.g. they were
cooked together and the Isur is Nosen Ta'am to the Heter). However, when a
liquid mixes with an identical liquid, the Tana'im argue as to the status of
the mixture. According to Rabanan, since identical substances are not Nosen
Ta'am to each other at all, the Isur can be nullified by a majority of Heter
(and sixty parts of Heter are not required). According to Rebbi Yehudah, the
opposite is true. Even a miniscule amount of Isur prohibits the mixture,
since mid'Oraisa the Isur is not nullified at all. (When two identical *dry*
substances become mixed together, all agree that the majority in the mixture
determines the mixture's Halachic status -- TOSFOS to Yevamos 82a, DH Rebbi
Yehudah. See, however, RASHI cited by Tosfos 81b DH Rebbi Yehudah.)
33) [line 41] UL'CHALUFEI LO CHAISHINAN? - (lit. And do we not suspect a
substitution?) And do we not suspect that the wife of an Am ha'Aretz will
substitute her own ingredients for the ingredients that the Chaver gave to
her? Why does the Beraisa rule that in this case, the Chaver does not have
to worry about the food that his neighbor cooked or baked for him?
34) [line 41] CHAMOSO - his mother-in-law (who was the wife of an Am
ha'Aretz)
35) [line 41] ME'ASER ES SHE'HU NOSEN LAH - he must separate Terumos and
Ma'asros from the ingredients that he gives her (the normal Halachah of
Terumos and Ma'asros, lest she exchange his produce for hers, and she eat
untithed food)
36) [line 42] CHASHUDAH MACHLEFES HA'MISKALKEL - she is suspected of
exchanging the spoiled [bread that she baked for her own fresh bread]
37) [last line] BOSHAH ME'CHASANAH - she is embarrassed because of her
son-in-law
6b---------------------------------------6b
38) [line 1] PUNDAKIS - a woman innkeeper (who is the wife of an Am
ha'Aretz)
39) [line 4] MORYA V'AMRAH - she rules [to herself] and says [that it is
permitted to exchange the cold bread that she baked for him with his
ingredients for her own hot bread] (RASHI, TOSFOS)
40) [line 4] BAR BEI RAV LEICHOL CHAMIMA V'ANA EICHOL KERIRA - (a) the
Chaver shall eat the hot bread and I shall eat the cold bread (RASHI); (b)
Shall that Chaver eat hot bread and I eat cold bread [when I have made such
an effort for him]? (TOSFOS)
41) [line 6] ESHES CHAVER - the wife of a Chaver
(a) A Chaver is a Talmid Chacham who is meticulous in his observance of the
Halachah. A person is called a Chaver if he accepts upon himself four
things: 1. never to give Terumah and Ma'asros to an Am ha'Aretz; 2. never to
prepare Taharos in the vicinity of an Am ha'Aretz; 3. to always eat Chulin
b'Taharah; 4. to take Ma'aser from all produce that one eats, sells and buys
(Tosefta to Demai 2:2-3). The Gemara (Bechoros 30b) explains exactly how one
goes about accepting this distinguished status.
(b) The wife of a Chaver, his daughters, slaves and the members of his
household have the same status as the Chaver, even after his death, as long
as there is no evidence to prove that they are not acting appropriately
(Avodah Zarah 39a).
42) [line 6] TOCHENES - she helps turn the grinding mill while the wife of
the Am ha'Aretz is grinding her husband's wheat (RASHI)
43) [line 12] TORA MI'DISHEI KA'ACHIL - an ox may eat from what it threshes
(likewise, the wife of the Am ha'Aretz reasons that her friend is entitled
to eat from the food that she is helping to prepare)
44) [line 14] ALEH SHEL YARAK - a leaf of a leafy vegetable
45) [line 14] BEIS SHE'AN - a city in the portion of Menasheh south of Lake
Kineret, that lies in a fertile valley. The verse states (Shoftim 1:27) that
after Benei Yisrael entered the land, the men of Menasheh did not chase out
the Kena'anim that lived in Beis She'an, rather, they levied taxes upon
them. Similarly, when Ezra returned to Eretz Yisrael after the exile to
Bavel, he did not sanctify Beis She'an to be considered a true part of Eretz
Yisrael. Our Gemara and the Mefarshim (see YOSEF DA'AS) discuss the exact
status of Beis She'an.
46) [line 15] HITIR REBBI ES BEIS SHE'AN KULAH (TERUMOS U'MA'ASROS BI'ZEMAN
HA'ZEH)
See Insights and YOSEF DA'AS.
47) [line 18] "...V'CHITAS NECHASH HA'NECHOSHES ASHER ASAH MOSHE KI AD
HA'YAMIM HA'HEMAH HAYU VENEI YISRAEL MEKATRIM LO, VA'YIKRA LO NECHUSHTAN." -
"... and he chopped down the copper snake that Moshe made, since until those
days Benei Yisrael burned incense to it, and they called it Nechushtan (alt.
"... and he (Chizkiyah) called it Nechushtan, i.e., a worthless piece of
copper)." (Melachim II 18:4) - While in the desert, Benei Yisrael spoke out
against HaSh-m and Moshe, "Why did you take us out of Egypt to die in the
desert? There is no bread and no water! We are getting disgusted with this
insubstantial food (the Man)." As a punishment, HaSh-m sent poisonous snakes
to attack the people, causing a number of Benei Yisrael to die. The people
came to Moshe and confessed their sin and asked him to pray for them. Moshe
was instructed to make a copper venomous snake and put it on a pole. When
people looked up at the snake, they would raise their eyes heavenward,
repent and be cured (Bamidbar 21:4-9). Many years after entering Eretz
Yisrael, Benei Yisrael began to worship the copper snake, calling it
"Nechushtan." Chizkiyahu ha'Melech destroyed it to prevent this from
continuing (Melachim II 18:4). This follows the Targum of Yonasan ben Uziel.
According to RASHI and the RADAK (1st explanation) to Melachim ibid.,
Chizkiyah called it "Nechushtan" as a term of ridicule to mean "a small
worthless piece of copper."
48a) [line 21] ASA - son of Aviyah; king of Yehudah, fifth in the line of
David ha'Melech. He did what was right in the Creator's eye, like David his
ancestor.
b) [line 22] YEHOSHAFAT - son of Asa; king of Yehudah, sixth in the line
of David ha'Melech. He following completely in the ways of his father, Asa
c) [line 21] ASA / YEHOSHAFAT (KINGS OF YISRAEL: JUDEAN KINGS FROM DAVID
UNTIL TZIDKIYAHU)
All of the following are son after son except where noted.
1. 2882 Institution of Monarchy -- Shaul chosen as king
2. 2883 David anointed king by Shmuel
3. 2884 Shaul's death; David rules over Yehudah (seven years and six
months -- Shmuel II 5:5)
4. 2892 David rules in Yerushalayim over all of Yisrael (thirty-three years)
5. 2924 Shlomo (forty years)
6. 2928 Construction of the Beis ha'Mikdash
7. 2964 Rechavam (seventeen years)
8. 2981 Aviyam (Aviyah) (three incomplete years)
9. 2983 Asa (forty-one years) [He did what was right in the eyes of his
Creator, like David his ancestor]
10. 3024 Yeshoshafat (twenty-five years) [He following completely in the
ways of his father, Asa]
11. 3047 Yehoram (eight years, two of which were during his father's
lifetime)
12. 3055 Achazyahu (one year)
13. 3056 Asalya (daughter of Achav and mother of Achazyahu; six years)
14. 3061 Yoash (forty years)
15. 3100 Amatzya (twenty-nine years, one of which was during his father's
lifetime)
16. 3115 Uziyahu (fifty-two years, fifteen of which were during his father's
lifetime)
17. 3167 Yosam (sixteen years)
18. 3183 Achaz (sixteen years)
19. Chizkiyahu (twenty-nine years) [There was none like him among all the
kings of Yehudah]
20. 3228 Menashe (fifty-five years)
21. 3283 Amon (two years)
22. 3285 Yoshiyahu (thity-one years)
23. 3316 Yeho'achaz ben Yoshiyahu (three months)
24. 3316 Yehoyakim (Elyakim) ben Yoshiyahu (eleven years)
25. 3320 The first exile of Yehudah; Nevuchadnetzar took part of the vessels
of the Beis ha'Mikdash and youths of the Royal Family and brought them to
Bavel
26. 3327 Nevuchadnetzar returned and banished Yehoyakim to Bavel, but he
died during the journey
27. 3327 Yehoyachin (Yechonyah) ben Yehoyakim (three months)
28. 3327 The second exile of Yehudah; after 3 months Nevuchadnetzar exiled
Yehoyachin to Bavel. There were ten thousand men with him, among them the
Charash and the Masger (Galus Yechonyah)
29. 3327 Tzidkiyahu (Matanyah) ben Yoshiyahu (eleven years)
30. 3338 Churban of the First Beis ha'Mikdash and the third exile of Yehudah
(Galus Tzidkiyahu)
(copied from AM OLAM by RAV SHLOMO ROTENBERG A"H (with additions)
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