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1. Avraham was rewarded for his statement, "If from a string until a shoelaces," with the Mitzvos of the strings of Tzitzis and the straps of Tefilin.
2. Hashem said to Yisrael, "I desire you because even when I make you great, you lower yourself."
3. Unlike Yisrael, the Nochri nations tend to become haughty when they ascend to greatness.
4. The world survives in the merit of those who remain silent at a time of dispute.
5. One is permitted to cover the blood of a Chayah or a bird with the earth of an Ir ha'Nidachas.
6. One is forbidden to blow a Shofar of Avodah Zarah or to hold a Lulav of Avodah Zarah. One does not fulfill the Mitzvah with such items even b'Di'eved.
7. The prohibition of Gid ha'Nasheh applies to both Chulin and Mukdashim.
8. If the thigh of an animal is cooked together with the Gid ha'Nasheh, the thigh is prohibited if the Gid ha'Nasheh is large enough to give taste to the thigh.
9. According to the Tana Kama, the prohibition of Gid ha'Nasheh applies to a fetus. Rebbi Yehudah disagrees.
10. If a Nazir becomes Tamei through contact with a Mes, or with a piece of a Mes the size of an olive, he must shave his hair, bring Korbanos, and start counting his Nezirus again from the beginning.


1. The benefit of Tefilin is that the nations of the world fear us when they see the Tefilin upon us. The benefit of Tzitzis is that the blue of the Techeles has the appearance of the Kisei ha'Kavod.
2. Avraham commented, "I am dirt and ashes." Moshe and Aharon commented, "What are we?" David ha'Melech commented, "I am a worm and not a person."
3. Nimrod, Pharaoh, Sancheriv, Nevuchadnetzar, and Chiram, the king of Tzur, all acted with haughtiness.
4. However, when it comes to Divrei Torah, one should not keep silent.
5. Although it is forbidden to derive benefit from the burned items of an Ir ha'Nidachas, the earth of the Ir ha'Nidachas is permitted because it is not burned. Rava maintains that one is permitted even to cover the blood with the ashes of the burned items of the Ir ha'Nidachas, because "the Mitzvos were not given for the sake of benefiting from them," and thus one who uses it for a Mitzvah is not considered to be benefiting from it.
6. One does not fulfill the Mitzvah with such items even b'Di'eved because a Shofar and a Lulav have a minimum required Shi'ur, and since an item of Avodah Zarah must be burned it is regarded as if it was already burned and thus lacks the minimum Shi'ur.
7. The prohibition of Gid ha'Nasheh applies even to the offspring of Kodshim, according to the Tana Kama who maintains that the prohibition of Gid ha'Nasheh applies even to a fetus. The prohibitions of Kodshim and Gid ha'Nasheh take effect at the same time.
8. A Gid ha'Nasheh is not akin to a piece of wood, and it gives taste to something cooked with it when it is more than one part in sixty in the mixture.
9. According to Rebbi Yehudah, the prohibition of Gid ha'Nasheh does not apply to the offspring of Kodshim, because the prohibition of Kodshim takes effect on the fetus before the prohibition of Gid ha'Nasheh takes effect (at birth). Even after the offspring is born, the prohibition of Gid ha'Nasheh cannot take effect, because one Isur cannot take effect on a pre-existing Isur.
10. However, if he becomes Tamei through contact with a Neveilah or a Sheretz, he may continue to count his Nezirus.

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