ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 6
(a) Rebbi sent Rebbi Shimon ben Elazar to fetch wine from the Bei Kuta'i.
(b) When that old man met him, he cited the Pasuk ...
1. ... "Im Ba'al Nefesh Atah" - meaning that if he was an Adam Kasher ...
(c) When Rebbi Shimon ben Elazar repeated this to Rebbi Meir, he reacted -
by issuing a decree on the Kutim.
2. ... "Ve'samta Sakin Belo'echa" - he should place a knife at his neck,
withdraw and not go through with what he was doing.
(a) The Kutim earned their ostracisation, Rav Nachman bar Yitzchak
explained - when the image of a dove was found on Har Gerizim (see Tosfos DH
'be'Rosh Har Gerizim').
(b) Despite the fact that only a minority of Kutim resided on Har Gerizim,
Rebbi Meir decreed on all the Kutim - because he takes into account the
minority (as well as going after the majority).
(c) The simple explanation of the Pasuk (with reference to a Talmid sitting
in front of his Rebbe) ...
1. ... "Ki Seishev Lilchom es Moshel, Bin Tavin es Asher Lefanecha" - is
that when a person sits down to learn with his Rebbe, if he know that he is
able to answer his questions, then he should ask; but if not, then he should
refrain from asking (in order not to embarrass him)'.
2. ... "Ve'samta Sakin Belo'echa, Im Ba'al Nefesh Atah" - is that one
should, in the latter case, shut up like a clam, though if the answers are
of vital importance, then one should go and find another Rebbe.
(a) When Rebbi Avahu sent Rebbi Yitzchak ben Yosef to fetch wine from the
Bei Kuta'i, he had a similar experience to that of Rebbi Shimon ben Elazar.
And when Rebbi Avahu reported what happened to Rebbi Ami and Rebbi Asi -
they followed in the footsteps of Rebbi Meir and Raban Gamliel, and decreed
that they should have the Din of real Nochrim ('Ovdei Kochavim Gemurim').
(b) Rebbi Meir decreed - on their wine, and Raban Gamliel - on their
(c) Nevertheless, Rebbi Ami and Rebbi Asi needed to issue a fresh decree -
because the generation did not accept the previous decrees (like we saw in
the cases of Rebbi Yochanan and Rebbi Asi).
(d) This does not mean that Rebbi Ami and Rebbi Asi were more influential
than Rebbi and Raban Gamliel B'no shel Rebbi - but that (bearing in mind
that a Rabbinical decree that is initially rejected by the people is not
binding on them) in the earlier generations, the people had closer ties with
the Kutim, and found it difficult to accept the decrees. Where later, their
association with them gradually decreased.
(a) Rav Nachman bar Yitzchak explains 'ke'Ovdei Kochavim Gemurim' to mean
'Levateil Reshus Ve'litol Reshus'. The Din of 'Mevateil Reshus ve'Nosein
Reshus with regard to ...
1. ... a Yisrael is - that if he forgot to participate in the Eruv before
Shabbos, he may, even on Sabbos, be Mavateil his Reshus to the other members
of the Mavoy or the Chatzer, thereby enabling them to carry. No Kinyan is
(b) A Mumar has the Din of a Yisrael - if he observes Shabbos in public
(even if he does not so in private), and he has the Din of a Nochri - if he
desecrates Shabbos in public.
2. ... a Nochri or a Kuti - will only take effect if he rents his rights in
the Chatzer or in his house to the other members before Shabbos.
(a) When Rebbi Zeira and Rav Asi arrived together at an inn in Ya'i - the
innkeeper offered them well-roasted eggs which were subsequently mixed with
(b) Rebbi Zeira refrained from eating them - because the residents of Ya'i
were Amei-ha'Aretz, in which case their wine was D'mai, which needs to be
Ma'asered before it may be eaten.
(c) When Rebbi Zeira queried Rav Asi on the fact that he ate Ta'aroves
D'mai - he replied that he had not realised the problem.
(d) Rebbi Zeira's reaction to that was - that, based on the principle that
we cited earlier (regarding Tzdikim eating forbidden food) if Rav Asi
inadvertently ate Ta'aroves D'ami, then there must be a Heter to eat it.
(a) The Beraisa says that someone who buys from an Am ha'Aretz wine to mix
with a fish-hash or a beverage called 'Aluntis', oats to add to a bean-stew,
or lentils to Resisin - has trangressed the Dinim of D'mai (since when he
bought them, they were not not yet mixed).
(b) And the Tana rules - that one is nevertheless permitted to eat the
mixture, because now that it is already mixed, Ta'aroves D'mai is permitted
Lechatchilah (proving Rebbi Zeira'a theory).
(c) The Tana rules that someone who gives his neighbor (the wife of an Am
ha'Aretz) a dough to bake or a pot to cook ...
1. ... S'tam - does not need to worry about the dough or the spices being
Shevi'is and Ma'aser (because we do not suspect that she may have switched
the dough or the spices with her own, which would be D'mai.
(d) The Seifa of this Beraisa appears to clash with Rebbi Zeira's Beraisa -
in that it forbids what the neighbor returns even though it is only
2. ... with instructions to use her own ingredients - must suspect that she
may have exchanged the ingredient, and that what she returns contains
Shevi'is and is un'Ma'asered (D'mai).
(a) We answer that the fact that the Talmid-Chacham issued instructions
makes it worse - because, by making the neighbor's wife his Sheli'ach to mix
in her own ingredients, it is as if he mixed them himself.
(b) According to Rafram, it is the yeast in the case of the bread and the
spices in that of the cooked dish that are different - because yeast and
spices are added for their taste, and whatever gives taste does not become
(c) We query the Reisha of the latter Beraisa from a Mishnah in D'mai. The
Tana there rules - that someone who gives a dough that he prepared from
crops that he has not yet Ma'asered to his mother-in-law to bake on his
behalf - is obligated to Ma'aser them, both before he gives it to her and
after she has returned the baked bread.
(d) This Mishnah now proves - that a person is suspected of switching the
ingredients that he receives to bake or cook on somebody else's behalf (a
Kashya on the previous Beraisa).
(a) The answer, in fact, lies in the Mishnah itself. Rebbi Yehudah
attributes the Tana Kama's ruling - to the mother-in-law's concern that her
son-in-law should have the best, and that she should not need to feel
embarrassed in front of her daughter.
(b) This answer too, we query from another Mishnah in D'mai, where the Tana
rules that someone who gives the wife of the inn-keeper, his host, a dough
to bake - is obligated to Ma'aser it both before giving it to her and after
receiving from her the baked bread.
(c) He must Ma'aser the bread that she returns to him - because we suspect
that she may have exchanged it.
(d) Indeed we just rejected the theory that a person exchanges the food that
one gives him to prepare - but the wife of an inn-keeper is different,
inasmuch as she feels embarrassed that she is eating warm, fresh bread,
whilst the Talmid-Chacham eats bread that is not fresh.
(a) The Tana Kama of another Beraisa permits the wife of a Chaver (a
Talmid-Chacham who has undertaken to eat his Chulin be'Taharah) to help the
wife of an Am ha'Aretz grind her corn, as long as she is Tamei, but not when
she is Tahor. The reason for ...
1. ... the latter ruling is - because since she is used to eating the food
she prepares, we are afraid that she will forget (that she is working with
the corn belonging to an Am ha'Aretz), and will inadvertently take some and
put it in her mouth.
(b) Rebbi Shimon ben Elazar forbids it even when she is Tamei - because he
is afraid that her friend will hand her some kernels to eat.
2. ... the former ruling is - because as the wife of Chaver, she is
generally careful, when she is Tamei, to keep a distance between the Taharos
with which she is working and herself (to avoid touching the food), so there
is nothing to be afraid of.
(c) The problem Rebbi Shimon ben Elazar's ruling creates is - that if we are
afraid that the wife of the Am ha'Aretz will steal corn to give it to the
wife of the Talmid-Chacham, how much more so ought we to suspect that a
woman will exchange one item for another.
(d) Rav Yosef replies that, like in the previous cases, the well-meaning
wife of the Am ha'Aretz finds herself a Heter - because, based on the Pasuk
'Lo Sachsom Shor be'Disho', she thinks that the woman who is helping her
deserves to eat from what she is working, no less than an animal (even
though halachically, it does not apply in this case [see Maharsha] DH
(a) Rebbi Yehoshua ben Ziruz testified before Rebbi - that Rebbi Meir ate a
vegetable leaf without taking Ma'aser from it, prompting the latter to
permit the vegetables and fruit of Beis-Sha'an, without having to separate
(b) We can justify this leniency, in spite of the fact that the produce of
Chutz la'Aretz (regarding countries close to Eretz Yisrael) must be
Ma'asered mi'de'Rabbanan - by confining the latter ruling to the species
whose Terumos and Ma'asros in Eretz Yisrael are d'Oraysa, whereas vegetables
and fruit (except for grapes and olives) are only Chayav mi'de'Rabbanan in
Eretz Yisrael (on which the Rabbanan did not therefore decree in Chutz
(c) Even though Rebbi Meir and Rebbi both lived after the Churban, Terumos
and Ma'asros were still applicable min ha'Torah in their time - because even
though the first Kedushah (of Yehoshua) became Bateil with the Churban Bayis
Rishon, the second Kedushah (of Ezra) was permanent, and did not become
Bateil with the second Churban.
(d) The members of Rebbi's father's family objected to Rebbi's ruling - on
the grounds of his having broken with family tradition.
(a) In reply, he quoted a Pasuk in connection with Nechushtan - a synonym
for the copper snake of Moshe.
(b) Rebbi commented on the Pasuk, which records the fact that Chizkiyahu
ha'Melech destroyed it (because the people were treating it as if it was a
deity) - how remarkable it was that the kings Asa and Yehoshafat, who had
gone out of their way to destroy all Avodah from Eretz Yisrael, seemed to
have overlooked Nechushtan.
(c) And he explained the phenomenon - with the principle 'Makom Hinichu Lo
Avosav Lehisgader Bo' (meaning that sometimes, Hashem causes someone to
forget something, so that somebody else can come and receive credit for
(d) Likewise - Rebbi's ancestors did not previously think of exempting Beis
Sha'an from Terumos and Ma'asros so that Rebbi could come and receive credit
for doing it.