POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Chulin 92
CHULIN 92-95 - Sponsored by a generous grant from an anonymous donor.
Kollel Iyun Hadaf is indebted to him for his encouragement and support and
prays that Hashem will repay him in kind.
1) YISRAEL AND EDOM
(a) Question: "He became an officer to the angel and
prevailed; he cried and begged to him" - who was over
2) THE MEANING OF THE WINE STEWARD'S DREAM
(b) Answer: "You have become an officer with (over) angels" -
Yakov became the officer.
(c) Question: "He cried and begged to him" - who cried to
(d) Answer: "(The angel) said 'Send me'" - the angel cried to
(e) (Rabah): "You have become an officer with angels and men"
- the angel hinted to Yakov that two leaders will descend
from him, the Reish Golah in Bavel, and the Nasi in Eretz
1. This was a hint of exile.
(a) (R. Chiya bar Aba): "There were three shoots on the vine
(in the dream)" - these represent three wealthy
influential Yisraelim in every generation;
1. One or two are in Eretz Yisrael, the others are in
(b) (Rava): The shoots represent three angels appointed over
the Nochrim that advocate for Yisrael in every
(c) (Beraisa - R. Eliezer): "Vine" represents this world;
"three shoots" are Avraham, Yitzchak and Yakov; "it was
like budding, its blossoms arose" - these are the
Matriarchs; "its clusters ripened with grapes" - these
are the Shevatim.
(d) R. Yehoshua: Hash-m does not show (in a dream) what has
already happened, rather what will happen!
1. Rather, "Vine" represents Torah; "three shoots" are
Moshe, Aharon, and Miryam; "it was like budding, its
blossoms arose" - is the Sanhedrin; "its clusters
ripened with grapes" are Tzadikim in every
(e) R. Gamliel: It is better to explain like R. Elazar
ha'Modai, for then everything is in one place:
1. Elazar ha'Modai says, "Vine" is Yerushalayim; "three
shoots" are the Mikdash, king, and Kohen Gadol; "it
was like budding, its blossoms arose" are young
Kohanim; "its clusters ripened with grapes" are the
Nesachim (wine offerings.)
(f) R. Yehoshua ben Levi explains all of them to allude to
Matanos to Yisrael from Hash-m:
1. "Vine" is Torah; "three shoots" are the well, the
cloud and the Man; "it was like budding..." are
Bikurim; "its clusters..." are Nesachim.
(g) (R. Yirmeyah bar Aba): "Vine" is Yisrael; "three shoots"
are the three festivals; "it was like budding" - the time
has come for Yisrael to be fruitful and multiply; "its
blossoms arose" - the time came for Yisrael to be
redeemed; "its clusters..." - the time came for Mitzrayim
to drink the poisonous cup.
(h) (Rava): 'Cup' is mentioned three times in the dream,
these refer to three calamities that will strike
Mitzrayim - in the days of Moshe, in the days of
Paro-Neko, and what it will suffer with all Nochrim in
(i) (Reish Lakish): Yisrael is compared to a vine:
1. The branches are working men; the clusters are
Chachamim; the leaves are ignoramuses; the small
branches are empty people (who lack Torah and
(j) (R. Yochanan): "*Va'Ekreha Li b'Chamishah Asar Kasef" -
'va'Ekreha' means, I acquired.
2. (Chachamim of Eretz Yisrael): The cluster must pray
for the leaves - without the leaves, there would not
1. 'Chamishah Asar' refers to the 15th of Nisan, on
which Yisrael was redeemed from Mitzrayim; 'Kesef'
refers to Tzadikim;
(k) "Chomer Se'orim (30 Sa'im of barley) v'Lesech (15 Sa'im
of) Se'orim" - these are the 45 Tzadikim on whom the
1. Question: Are there 30 in Bavel and 15 in Eretz
Yisrael, or vice-versa?
2. Answer: "Va'Ekchah Sheloshim ha'Kesef va'Ashlich Oso
Beis Hash-m" - the 30 are in Eretz Yisrael.
3. (Rav Yehudah): "If it is good in your eyes, give my
wages (return my Tzadikim); if not, my wages will be
taken, Sheloshim Kesef" - these are 30 righteous
Nochrim on whom the rest of the world stands.
4. (Ula): These are the 30 Mitzvos that the Nochrim
accepted on themselves; they only keep three
(Maharav Ransborg gives references discussing the 30
3) WHICH "GIDIM" ARE FORBIDDEN
i. They do not write Kesuvos for homosexual
couples; they do not sell human flesh in the
market; they honor the Torah.
(a) (Mishnah): The Gidim of birds are permitted (because
birds have no Kaf, i.e. an end to the thigh bone.)
4) "CHELEV" OF THE "GID"
(b) Question: They have a Kaf!
(c) Correction: Rather, their Kaf is not round.
(d) Questions (R. Yirmeyah): If a bird has a round Kaf, what
is the law? If an animal's Kaf is not round, what is the
1. Does it depend on each particular case, or on the
species in general?
(e) These questions are unresolved.
(a) (Mishnah): The Gid of a fetus is forbidden.
(b) (Shmuel): All agree that its Chelev is permitted.
(c) Question: To which Chelev does Shmuel refer?
1. It cannot be of the fetus, they argue about this!
(d) Answer: He refers to Chelev of the Gid.
2. (Beraisa - R. Meir): The Gid of a fetus is
3. R. Yehudah permits it.
4. (R. Elazar): They argue about a live, fully
developed fetus; the opinions of R. Meir and R.
Yehudah correspond to their opinions about a Ben
Paku'ah. (R. Meir requires it itself to be
slaughtered, it is like an independent animal; R.
Yehudah says, it is permitted with its mother's
(e) Question: They argue about this!
1. (Beraisa - R. Meir): One must dig out the Gid
ha'Nasheh and also remove its fats;
(f) Answer: Shmuel meant, they agree that mid'Oraisa it is
permitted; R. Meir forbids it mid'Rabanan.
2. R. Yehudah says, it suffices to skim off the fat on
1. (Beraisa): The fat of the Gid is permitted, Yisrael
are stringent not to eat it.
(g) Suggestion: Perhaps the Beraisa is R. Yehudah, but R.
Meir forbids mid'Oraisa!
(h) Rejection (Beraisa): One must dig out all branches of the
Gid ha'Nasheh; its fat is permitted.
1. This Beraisa is like R. Meir, who requires digging
it out, and it permits the fat!
(i) (R. Yitzchak bar Shmuel bar Marsa): The Torah forbids
only the small branches of the Gid (they are soft, but
the essence of the Gid is like a bone.)
(j) (Ula): Even though the Gid has no taste, like wood, one
who eats it is liable.
(k) (Abaye): Presumably, Ula is correct, for Rav Asi taught
that strands of Chelev are forbidden, but one is not
Chayav Kares for eating them;
1. This is because the Torah forbids Chelev, not
2. Similarly, the Torah forbids the Gid, not the