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|CHULIN 90 (25 Elul) – Dedicated in memory of Yechiel Avraham Avigdor ben Eliyahu Glaser z'l, by his brother Yisrael and family. May Avigdor's young children merit to grow in Torah and Yiras Shamayim, and become sources of pride and Nachas to their father in Gan Eden.|
1. According to Rebbi Yehudah, the prohibition of Gid ha'Nasheh takes effect on top of the prohibition of eating a non-Kosher animal, because it is a prohibition that predates Har Sinai.
2. The prohibitions of Bechor and Gid ha'Nasheh take effect at the same time.
3. According to one version, the offspring of Kodshim attain Kedushah only at birth.
4. Rebbi Chiya bar Yosef maintains that the prohibition of the Gid ha'Nasheh does not apply to a Korban Olah. Rebbi Yochanan disagrees.
5. The bones, tendons, horns, and hooves of an animal may be placed on the Mizbe'ach even if they were detached from the animal, according to the Tana Kama.
6. According to Rebbi, the bones, tendons, horns, and hooves of an animal may be placed on the Mizbe'ach while they are attached to the animal, but not if they are detached from the animal.
7. According to Rav Huna, the Gid ha'Nasheh of an Olah must be separated from the animal and placed on the mound of ashes in the middle of the Mizbe'ach. Rav Chisda disagrees.
8. The Gid ha'Nasheh of a Shelamim must be removed and swept into the stream of water in the Azarah.
9. According to the Tana Kama, both the right and left Gid ha'Nasheh of an animal is prohibited. Rebbi Yehudah maintains that only one of them is prohibited.
10. The bones, tendons, and leftover meat of the Korban Pesach must be burned on the sixteenth of Nisan.
A BIT MORE
1. Since it predates Har Sinai, it is a strong prohibition and it can take effect even though there is another prohibition already in place.
2. The Kedushah of a Bechor takes effect only at birth. Since it does not precede the prohibition of Gid ha'Nasheh, both prohibitions take effect.
3. According to this version, the prohibition of Gid ha'Nasheh applies to all offspring of Kodshim and not only to a Bechor. However, according to a second version, even the prohibition of Mukdashim does not take effect on offspring of a Shelamim until birth, and thus the prohibition of Gid ha'Nasheh also takes effect.
4. Rav Papa maintains that there is no disagreement: according to both opinions, one is Chayav Malkus for eating the Gid ha'Nasheh of an Olah, but one is permitted to offer it on the Mizbe'ach. According to the second version of Rav Papa, they both agree that the Gid ha'Nasheh does not need to be separated from the thigh before it is placed on the Mizbe'ach, but if it was separated it may not be placed on the Mizbe'ach by itself.
5. However, if one of these items shoot forth from the fire of the Mizbe'ach, it may not be placed back on the Mizbe'ach, according to the Tana Kama.
6. If they were detached from the animal, they may not be placed on the Mizbe'ach. Even if they were already placed there, they must be taken down, according to Rebbi.
7. According to Rav Chisda, the Gid ha'Nasheh is placed on the Mizbe'ach along with the limbs of the Olah.
8. There is no obligation to burn the Gid ha'Nasheh as Nosar, since it is not fit for eating.
9. Rebbi Yehudah says that logic dictates that the Gid ha'Nasheh of the right side is the one that is prohibited.
10. Although it becomes Nosar on the morning of the fifteenth, it may not be burned on Yom Tov. Only bones with marrow must be burned since they contain an edible part of the Korban Pesach.
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