REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 140
CHULIN 137-140 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dapim for the benefit of Klal Yisrael.
(a) We query Rebbi Yitzchak (who learns that "Tzipor" refers to Tahor birds
exclusively) from the Pasuk in Re'ei "Kol Tzipor Tehorah Tocheilu".
"Tehorah" does not come to preclude Tamei birds (which would then be
included in "Tzipor"), what does it come to include?
(b) Why can 'Asur' in this context not mean Tereifos?
(c) On what grounds do we accept the explanation that it comes to preclude
the Shechutah of a Metzora, even though we already learn it from the Seifa
"ve'Zeh Asher Lo Sochlu Meihem"?
(d) Then why can we not learn Tereifah from there, and say that we need the
Pasuk to teach us an extra Asei?
(a) We query Rebbi Yitzchak from the Pasuk in Tazri'a "Sh'tei Tziparim
Chayos", which we initially interpret as 'she'Chayos be'Ficha'. What does
this mean? What does it imply?
(b) How do we refute the Kashya? How will Rebbi Yitzchak interpret "Chayos"?
(c) What problem do we then have with the 'Seifa' "Tehoros"? What does that
(d) How do we counter the answer that "Tehoros" comes to preclude Tereifos
(and not Temei'os)?
(e) According to which opinion can we indeed learn Tereifos from "Chayos"?
(a) In any event, we already know that the Tziprei Metzora are Pasul from
Tana de'Bei Rebbi Yishmael, who compares Machshir to Mechaper, ba'Chutz just
like we compare them bi'Fenim.
What are 'Machshir' and 'Mechaper' ...
(b) In what respect does Tana de'Bei Rebbi Yishmael now learn Tziprei
Metzora Sa'ir from ha'Mishtale'ach?
- ... ba'Chutz'?
- ... bi'Fenim'?
(c) From where do we know that the Sa'ir ha'Mishtale'ach cannot be a
(d) Rav Nachman bar Yitzchak therefore learns from "Sh'tei Tziparim ...
Tehoros" to preclude the birds of an Ir ha'Nidachas.
Why can this only
pertain to the Shechutah but not to the Meshulachas?
(a) Rava learns from "Tehoros" that one is not permitted to take the
remaining bird from one Metzora to use for another Metzora.
Why can he
only be referring to taking the bird to pair off with the Shechutah of the
second Metzora (but not with the Meshulachas)?
(b) So what is the Torah then coming to teach us?
(c) According to Rav Papa, the Pasuk is coming to preclude using a bird that
one purchased in exchange for Avodah-Zarah.
What is the status of this
(d) Why can Rav Papa only be referring to using it as the Shechutah, but not
(a) Finally, Ravina precludes from "Tehoros" a bird that killed someone.
Why can the Pasuk not be referring to one whose Din has already been
(b) If the Pasuk is then referring to one whose Din has not yet been
concluded, why can it not be coming to preclude bringing it as the
(c) So what do we learn from "Tehoros", according to Ravina?
(d) Why does our Mishnah exempt ...
- ... a Tamei bird that is sitting on the eggs of a Tahor bird from Shilu'ach?
- ... a Tahor bird that is sitting on the eggs of a Tamei one?
(a) What does Rav Kahana learn from the Pasuk in Ki Seitzei "Tikach Lecha"?
Answers to questions
(b) And he bases this on a Beraisa.
What does the Tana say about a case
(c) We query this inasmuch as the Torah compares the mother to the babies
(in which case the Tana ought to have exempted the former case from
Shilu'ach ha'Kein, too. How do we answer this Kashya?
- ... the mother is a Tereifah?
- ... the babies are Tereifos?
(d) How does Abaye amend the Beraisa 'Eim Efrochim Tereifah Chayav
be'Shilu'ach' (seemingly clashing with the previous Beraisa)?
(a) What She'eilah (that remains unresolved) does Rav Hoshaya ask about a
case where someone Shechted a minority of the baby birds whilst they are
still in the nest.
Why might he be ...
(b) Rebbi Yirmiyah asks what the Din will be if the mother is sitting on a
cloth which divides between it and the babies.
- ... Patur from Shilu'ach?
- ... Chayav Shilu'ach?
What is the basis of the
(c) He then goes on to ask what the Din will be if 1. loose feathers, 2. ...
eggs that will not hatch, 3. a row of regular eggs, 4. a male bird interrupt
between the mother and the eggs.
What does each subsequent She'eilah hold
regarding the previous one?
(d) What is the outcome of all these She'eilos?
(a) And Rebbi Zeira asks what the Din will be if a T'sil (a species of dove)
is sitting on the eggs of a dove, or vice-versa.
How does Abaye try to
resolve the She'eilah from our Mishnah which exempts a Tamei bird that is
sitting on the eggs of a Tahor one or vice-versa, from Shilu'ach? What does
he try to extrapolate from there?
(b) How do we refute Abaye's proof? Which kind of Tahor bird might the
Mishnah be coming to include (in the Din of Shilu'ach)?
(c) Rebbi Eliezer in our Mishnah includes a male Korei sitting on another
bird's eggs in the Din of Shilu'ach.
How does Rebbi Avuhu learn this from
the 'Gezeirah-Shavah' "Korei Dagar (meaning a bird's call) ve'Lo Yalad"
(Yirmiyah) from "u'Vak'ah ve'Dagrah be'Tzilah" (Yeshayah)?
(a) What does Rebbi Elazar say regarding ...
(b) Why does Rebbi Elazar need to make ...
- ... a *female* partridge (Korei) sitting on the eggs of another bird?
- ... another male bird sitting on the eggs even of its own species?
(c) And we support this latter answer with a Beraisa. What does the
- ... the former statement? Why is it not obvious from the fact that the Rabbanan and Rebbi Eliezer argue specifically regarding a male?
- ... the latter statement? Why is it not obvious from the fact that they argue specifically about a male *Korei* (and not about any other male bird)?
(a) Under what condition does our Mishnah exempt a mother bird who is
hovering over the nest, from Shilu'ach?
(b) We already learned from "Kan" that one is Chayav to send away the mother
bird even for just one baby or one egg.
What does the Tana learn from the
Pasuk "ve'ha'Eim ... al ha'Efrochim O al ha'Beitzim"? Why does the Torah
(c) The Beraisa Darshens "Rovetzes", 've'Lo Me'ofefes'.
- ... the eggs to the fledglings?
- ... the fledglings to the eggs?
From where does
the Tana now learn that as long as the bird's wings are touching the nest,
it is subject to Shilu'ach?
(d) What does Rav Yehudah Amar Rav say about a bird whose wings are resting
on two branches of a tree ('Sh'nei Rovdim')? Under which two conditions is
it subject to Shilu'ach, even though it is not actually touching the nest?
(a) We query Rav Yehudah Amar Rav from a Beraisa which exempts a mother bird
who is sitting in between the eggs from Shilu'ach.
What does the Tana say
about a case where it is ...
(b) What do we ask on Rav, based on the assumption that 'Mah Beineihen
de'Nag'ah Behu, Af al-Gabeihen de'Nag'ah Behu'?
- ... sitting above them?
- ... hovering over them (even if it is touching them)?
(c) Why do we not then ask directly from our Mishnah, which requires the
mother to be touching the nest, in order to require Shilu'ach?
(a) How do we refute the Kashya on Rav? If the Tana does not intend to
compare 'al-Gabeihen to Beineihen in this way, then why does he mention them
(b) And how do we try to prove this from the Seifa, where the mother was
hovering over the nest? What ought the Tana to say, if resting on the
branches would be Patur?
(c) We refute this however, on the grounds that, from another point of view,
the case of hovering is a bigger Chidush.
Why is that?
(d) How do we reconcile the Seifa of the Beraisa with our Mishnah, which
requires Shilu'ach, if the mother is touching the nest?
(a) In the second Lashon, we try to support Rav from the Beraisa by
suggesting that 'Mah Beineihen de'Lo Nag'ah Alaihu, Af al-Gabeihen de'Lo
Nag'ah Alaihu' (just like Rav).
Answers to questions
How do we refute this proof?
(b) In that case, why does the Seifa present the case of where the bird was
hovering over the nest? Why did the Tana not rather present the case of
Rovdei Ilan, where it does not require Shilu'ach, even though it is resting
(c) And how does Rav Yehudah reconcile the Seifa of the Beraisa with our
Mishnah, which requires Shilu'ach once the mother bird is touching the nest?