in memory of Reb David ben Aharon Ha'Levi Rosenwald z"l
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) What does Rebbi Meir in our Mishnah rule regarding covering the blood of a bird that one Shechts and that turns out to be T'reifah, or that one Shechts to Avodah-Zarah, Chulin bi'Fenim or Kodshim ba'Chutz?
(b) Likewise, he obligates the Kisuy ha'Dam of a Chayah or an Of that ought to have been stoned. What is the case?
(c) The Chachamim rule in the above cases - that the blood is not subject to Kisuy ha'Dam. Who is 'the Chachamim'?
(e) What is hisreason?
(e) Finally, what does the Mishnah rule in a case where the Sh'chitah turns out to be Pasul, or where one killed the Chayah or the bird through Nichur or by tearing out the Siman?
(a) Rebbi presents Rebbi Shimon's opinion as 'the Chachamim'. What did he do in the equivalent set of cases in 'Oso ve'es B'no'?
(b) What does Rebbi Chiya bar Aba Amar Rebbi Yochanan comment on this?
(c) Rebbi Yehoshua ben Levi explains that Rebbi Meir learned his opinion by 'Oso ve'es B'no' with a 'Gezeirah-Shavah' "Sh'chitah" "Sh'chitah". From where did he learn it?
(d) Rebbi Shimon on the other hand, says Rebbi Mani bar Patish, learned his opinion from the Pasuk in Mikeitz "u'Tevo'ach Tevach ve'Hachen". In which connection is this Pasuk written?
(a) Why does Rebbi Meir decline to learn Sh'chitah she'Einah Re'uyah by Oso ve'es B'no from "u'Tevo'ach Tevach ve'Hachen"?
(b) How do we query this from Rebbi Yishmael's 'Gezeirah-Shavah' involving "ve'Shav ha'Kohen" and "u'Va ha'Kohen" (with regard to Tzara'as Batim).
(c) How do we answer the Kashya?
(d) And why does Rebbi Shimon decline to learn Sh'chitah she'Einah Re'uyah by Oso ve'es B'no from Shechutei Chutz (where the Sh'chitah is Kasher)?
(e) Rebbi however, prefers Rebbi Meir's counter argument (as Rebbi Chiya bar Aba explains). What does Rebbi Chiya bar Aba say?
(a) According to Resh Lakish, , Rebbi Meir learns 'Sh'chitah she'Einah Re'uyah Sh'mah Sh'chitah' with regard to Kisuy ha'Dam via a 'Gezeirah-Shavah' "Sh'fichah" "Sh'fichah". From where does he learn it?
(b) How does Rebbi Shimon counter that (based on the Pasuk in Acharei-Mos " ... asher Ye'achel")? In which connection is "asher Ye'achel" written?
(c) Rebbi Meir argues that we need " ... asher Ye'achel" by Kisuy ha'Dam, to preclude Tamei birds. Rebbi prefers Rebbi Shimon's opinion because of his answer. What did he answer Rebbi Meir?
(a) Rebbi Aba points out that, on the one hand, not in all regards does Rebbi Meir hold 'Sh'chitah she'Einah Re'uyah Sh'mah Sh'chitah', whereas on the other, it is not in all regards that Rebbi Shimon holds ' ... Lo Sh'mah Sh'chitah', either. In which regard does ...
1. ... Rebbi Meir concede that ' ... Lo Sh'mah Sh'chitah'?
2. ... Rebbi Shimon concede that '. ... Sh'mah Sh'chitah'?
(b) It is obvious that Sh'chitah cannot permit a T'reifah to be eaten. What must Rebbi Aba therefore referring to when he informs us that Rebbi Meir concedes 'she'Ein Matirasah ba'Achilah'?
(c) But have we not learned that, according to Rebbi Meir, a ben Peku'ah requires its own Sh'chitah anyway? According to which Tana is Rebbi Aba therefore speaking?
(d) And what is he coming to teach us?
(a) What does Rav Yehudah Amar Rav (or the Tana in a Beraisa) learn from the word "min" (in the Pasuk in Shemini [in connection with Tum'as Neveilos] "ve'Chi Yamus min ha'Beheimah")?
(b) Which animals are not?
(c) What problem does this create with Rebbi Aba's second statement?
(d) We answer by citing the Beraisa 'ha'Shochet es ha'Tereifah ve'Chein ha'Shochet ve'Nimtza'as T'reifah, Zeh ve'Zeh Chulin ba'Azarah ... '. What is the difference between the two cases?
(a) In the current case, the Beraisa continues 'Rebbi Shimon Matir be'Hana'ah'. Why is that?
(b) What do the Chachamim (alias Rebbi Meir) say?
(c) How does this Beraisa help us understand Rebbi Aba's latter statement? What would we have otherwise extrapolated from Rebbi Shimon's ruling?
(a) Rav Papa asked Abaye whether Rebbi Shimon really holds that Chulin she'Nishchatu ba'Azarah is d'Oraysa. What might the alternative be?
(b) Why might the Rabbanan have forbidden it?
(c) Then how does Rav Papa extrapolate from Rebbi Shimon that it is d'Oraysa?
(d) If it is d'Oraysa, what is the source for the Isur?
(e) What did Abaye reply? How did he derive his answer from the Mishnah in Temurah, which quotes Rebbi Shimon 'Chulin She'Nishchatu ba'Azarah Yisarfu ba'Eish; ve'Chein Chayah she'Nishchatah ba'Azarah'?
(a) What did Rebbi advise Rebbi Chiya to do, when moths attacked his linen clothes?
(b) Based on a Beraisa, we have a problem with Rebbi's ruling. What does the Beraisa say about someone who Shechts a bird and needs the blood?
(c) How was Rebbi Chiya able to circumvent the problem?
(a) When Rav Dimi arrived from Eretz Yisrael, he quoted Rebbi as having instructed Rebbi Chiya to go and render the bird a T'reifah. How did Ravina quote Rebbi, when he arrived from Eretz Yisrael?
(b) We ask why Rav Dimi did not cite the episode like Ravin. On what grounds do we reject the suggestion that Rebbi does not require Sh'chitah min ha'Torah, and that the animal's Nechirah would therefore have been considered as its Sh'chitah. What did Rebbi say in a Beraisa, based on the Pasuk "Vezavachta ... Ka'asher Tzivisicha"?
(c) Besides the Sh'chitah of the Vest and of the Kaneh, what else does Rebbi there incorporate in "Ka'asher Tzivisicha"?
(d) So why indeed did Rav Dimi cite Rebbi as having said 'Tzei T'rof', and not 'Tzei N'chor'?