(b)Gid ha'Nasheh applies in Eretz Yisrael and in Chutz la'Aretz, in the time of the Beis-ha'Mikdash and when it is not standing. What does the Mishnah say about the Gid ha'Nasheh of Mukdashin?
(c)What about that of an Olah (which is entirely burned)?
(d)What do the Kohanim then do with it?
1)
(a)'Gid ha'Nasheh' - is the nerve that is situated on the 'Kaf ha'Yerech' (the spoon of the thigh [See Tosfos Yom Tov]), which may not be eaten.
(b)The Mishnah rules that Gid ha'Nasheh applies in Eretz Yisrael and in Chutz la'Aretz, in the time of the Beis-ha'Mikdash and when it is not standing, to Chulin - and to Mukdashin (See Tosfos Yom Tov) ...
(c)... even to that of an Olah (which is entirely burned [See Tosfos Yom Tov]).
(d)... which the Kohanim must remove and place on the ashes (on the 'Tapu'ach' in the middle of the Mizbe'ach).
2)
(a)Which kind of animal is subject to Gid ha'Nasheh?
(b)To which thigh is it applicable?
(c)Why is it not applicable to birds?
(d)What if one comes across a bird which has a round 'Kaf'?
2)
(a)Both Beheimos and Chayos - are subject to Gid ha'Nasheh.
(b)It is applicable - to both the right and the left thighs ...
(c)... but not to birds - since their Kaf ha'Yerech is not round (like that of humans).
(d)Consequently, if one comes across a bird which has a round 'Kaf' - it is subject to the Din of Gid ha'Nasheh (See Tosfos Yom Tov).
3)
(a)According to the Tana Kama, Gid ha'Nasheh also applies to a Sh'lil. What is a 'Sh'lil'?
(b)What does Rebbi Yehudah say?
(c)Like whom is the Halachah?
(d)Some interpret 've'Chelbo Mutar' with reference to the Cheilev of a Sh'lil. How do others interpret it?
(e)According to the second interpretation, why do we not eat it?
3)
(a)According to the Tana Kama, Gid ha'Nasheh also applies to a Sh'lil - a live nine-month old baby that one finds inside its mother [See Tosfos Yom Tov]).
(b)Rebbi Yehudah rules that - it does not apply to a Sh'lil.
(c)The Halachah is - like the Tana Kama (See Tosfos Yom Tov).
(d)Some interpret 've'Chelbo Mutar' with reference to the Cheilev of a Sh'lil (See Tosfos Yom Tov); others - to that of Gid ha'Nasheh.
(e)According to the second interpretation, we do not eat the Cheilev of a Sh'lil - because 'Yisrael Kedoshim heim' (who sometimes take upon themselves stringencies that are Halachically permitted).
4)
(a)Why, according to Rebbi Meir, are the butchers not believed to say that they have removed the Gid ha'Nasheh?
(b)The Chachamim maintain that they are. What do they add to that?
(c)Like whom is the Halachah?
4)
(a)According to Rebbi Meir, the butchers are not believed to say that they have removed the Gid ha'Nasheh - because one is required to dig out the parts of the Gid that are deep inside the flesh.
(b)The Chachamim maintain that they are - adding that they are also believed on the Cheilev (See Tosfos Yom Tov DH 've'Chelbo' & 'ha'Cheilv').
(c)The Halachah is - like the Chachamim.
Mishnah 2
5)
(a)On what basis might Chazal have forbidden sending a Nochri a complete thigh-bone containing the Gid ha'Nasheh?
(b)Then why does the Mishnah permit it?
(c)What does the Tana Kama mean when he says that someone who removes the Gid ha'Nasheh must remove it all?
(d)What does Rebbi Yehudah say?
(e)Like whom is the Halachah (See Tiferes Yisrael)?
5)
(a)Chazal might have forbidden sending a Nochri a complete thigh-bone containing the Gid ha'Nasheh - in case a Yisrael sees the transaction, and, assuming that the Yisrael removed the Gid, he buys it and eats it without bothering to check.
(b)The Mishnah nevertheless permits it (See Tosfos Yom To) - because, seeing as the thigh is complete, the Gid ha'Nasheh is clearly visible, and the purchaser will automatically remove it.
(c)When the Tana Kama says that someone who removes the Gid ha'Nasheh must remove it all, he means that - he must dig it out (as we mentioned in the previous Mishnah).
(d)Rebbi Yehudah maintains that - one only needs to cut it off at the point where it enters the flesh (See Tiferes Yisrael).
(e)The Halachah is like the Tana Kama (See Tiferes Yisrael).
Mishnah 3
6)
(a)What does the Mishnah say about someone who eats ...
1. ... a k'Zayis of a Gid ha'Nasheh?
2. ... a complete Gid ha'Nasheh that is less than a k'Zayis?
(b)What is the reason for the latter ruling?
(c)And what does the Tana Kama say about someone who eats a k'Zayis from each Gid?
(d)On what grounds does Rebbi Yehudah disagree?
(e)How does he learn it from the word "ha'Yarech"?
6)
(a)The Mishnah rules that someone who eats ...
1. ... a k'Zayis of a Gid ha'Nasheh or who ...
2. ... a complete Gid ha'Nasheh (even if it is less than a k'Zayis) - receives Malkos ...
(b)... because, like someone who eats a complete ant, he has eaten a Beryah (a complete living entity).
(c)The Tana Kama also says that someone who eats a k'Zayis from each Gid - receives two sets of Malkos.
(d)Rebbi Yehudah disagrees - because he holds that only the right Gid is subject to 'Gid ha'Nasheh'.
(e)He learns it from the word "*ha*'Yarech" - which he interprets to mean 'the choice thigh' (See Tosfos Yom Tov).
Mishnah 4
7)
(a)On what condition does the Mishnah declare Asur a thigh that is cooked before the Gid ha'Nasheh has been removed?
(b)In assessing the Shi'ur, one reckons the thigh as if it was turnips. How does one reckon the Gid?
(c)What is the source for this ruling?
7)
(a)The Mishnah declares Asur a thigh that is cooked before the Gid ha'Nasheh has been removed - provided the Gid gives taste to the rest of the thigh.
(b)In assessing the Shi'ur, one reckons the thigh as if it was turnips, and the Gid - as if it was Basar (even though, if one were to reckon the thigh as cabbage or leek, one might require more or less to give taste.
(c)The source for this ruling is - Halachah le'Moshe mi'Sinai (like all other Shi'urim).
8)
(a)On what grounds is the Mishnah rejected Halachically?
(b)What if the thigh and the Gid were not cooked together, but salted or roasted?
(c)Does this Halachah extend to the fat surrounding the Gid?
(d)Seeing as we are speaking about Miyn be'Miyno (where both are of the same species), how does one actually assess the Shi'ur?
8)
(a)This Mishnah is rejected Halachically - because we rule 'Ein be'Gidin be'Nosein Ta'am (Gidin [nerves] are tasteless)' ...
(b)... irrespective of whether they have been cooked together - salted or roasted.
(c)This Halachah - does not extend to the fat surrounding the Gid, which does have taste (in which case, assuming that it has not been removed, the Mishnah's ruling remains intact).
(d)Seeing as we are speaking about Miyn be'Miyno (where both are of the same species), one actually assesses the Shi'ur - be'Shishim (one in sixty).
Mishnah 5
9)
(a)What does the Mishnah say about a Gid ha'Nasheh that is cooked with other nerves
1. ... if one recognizes it?
2. ... if one does not?
(b)In the latter case, why is the Gid ha'Nasheh not Bateil be'Rov?
(c)On what condition will the gravy nevertheless be permitted?
(d)What does the Mishnah say about piece of Neveilah or a piece of non-Kasher fish?
9)
(a)The Mishnah rules that if a Gid ha'Nasheh is cooked with other nerves ...
1. ... if one recognizes it - and the Shi'ur of the other Gidin is Shishim (See Tosfos Yom Tov), one simply removes it.
2. ... in the event that one does not - all the Gidin are forbidden (since whichever Gid one eats might be the Gid ha'Nasheh).
(b)In the latter case, the Gid ha'Nasheh is not Bateil be'Rov - because it is a Beryah (as we explained earlier), and a Beryah is not subject to Bitul [See Tosfos Yom Tov]).
(c)The gravy will nevertheless be permitted - provided the pieces plus the gravy (and the Kiyfah [the sediments of boiled meat] add up to sixty times the Shi'ur of the Gid ha'Nasheh.
(d)The Mishnah - ascribes exactly the same ruling with regard to a piece of Neveilah or a piece of non-Kasher fish as it does to the Gid ha'Nasheh.
10)
(a)According to the Halachah, in a case of Miyn be'she'Eino Miyno, how does one determine whether the Isur adds taste or not in a case where ...
1. ... Terumah falls into Chulin?
2. ... T'reifah falls into Kasher?
(b)On what grounds do the Chachamim believe a Nochri baker?
(c)What if the mixture is Miyn be'Miyno or Miyn be'she'Eino Miyno, where there is no Kohen or Nochri baker to ask?
(d)This is the Din in the vast majority of cases regarding Ta'aruvos. How will the Din differ if ...
1. ... an udder is cooked together with meat?
2. ... an egg containing a chick that is boiled together with other eggs?
(e)What is the reason for ...
1. ... the former ruling?
2. ... the latter ruling?
10)
(a)According to the Halachah, in a case of Miyn be'she'Eino Miyno, one determine whether the Isur adds taste or not in a case where ...
1. ... Terumah falls into Chulin - by handing it to a Kohen to taste.
2. ... T'reifah falls into Kasher - by handing it to a Nochri baker ...
(b)... whom the Chachamim believe - because his reputation is at stake.
(c)If the mixture is Miyn be'Miyno or Miyn be'she'Eino Miyno, where there is no Kohen or Nochri baker to ask - then we require sixty of Heter against the one of Heter,
(d)This is the Din in the vast majority of cases regarding Ta'aruvos (Cheilev, Dam, Neveilos, T'reifos, Shekatzim and Remasim ... ). If ...
1. ... however, an udder is cooked together with meat - one reckons fifty-nine of Heter against one of Isur (See Tosfos Yom Tov DH 'u'Terumah be'Nosein Ta'am for this question and the next one), and in the case of ...
2. ... an egg containing a chick that is boiled together with other eggs - sixty-one against one.
(e)The reason for ...
1. ... the former ruling is - because it is only Asur mi'de'Rabbanan.
2. ... the latter ruling is - presumably because the Asur egg may be larger than the other eggs.
11)
(a)And what will be the Din in the same case, where ...
1. ... Terumah, Chalah or Bikurim is cooked together with Chulin?
2. ... Orlah or K'lai ha'Kerem is cooked together with other fruit?
(b)Do we include in the sixty, with regard to the majority of cases, the other ingredients in the pot, such as the gravy, the spices and the sediments of boiled meat?
(c)Why do we not also include what the pot absorbed from the Heter?
11)
(a)In the same case, where ...
1. ... Terumah, Chalah or Bikurim is cooked together with Chulin - Bitul will apply if there is a hundred of Chulin against one of Isur, and if ...
2. ... Orlah or K'lai ha'Kerem is cooked together with other fruit - two hundred against one.
(b)With regard to the majority of cases - we include in the sixty, the other ingredients in the pot, such as the gravy, the spices and the sediments of boiled meat.
(c)We do not also include what the pot absorbed from the Heter - since just as the pot absorbed the Heter, it also absorbed the Isur.
Mishnah 6
12)
(a)According to the Tana Kama, Gid ha'Nasheh does not apply to a non-Kasher animal. Why might one nevertheless receive Malkos for eating it?
(b)On what grounds does Rebbi Yehudah disagree with him?
(c)How does the Tana Kama counter Rebbi Yehudah's argument?
(d)Like whom is the Halachah?
12)
(a)According to the Tana Kama, Gid ha'Nasheh does not apply to a non-Kasher animal. One might nevertheless receive Malkos for eating it - according to the opinion that holds 'Yesh be'Gidin be'Nosein Ta'am' - according to whom he will receive Malkos for eating non-Kasher meat (but not for Gid ha'Nasheh).
(b)Rebbi Yehudah disagrees with him - because when the B'nei Ya'akov were issued with the Isur of Gid ha'Nasheh (in Parshas Vayishlach), non-Kasher meat was still permitted to them (so why should it be precluded from the Isur).
(c)The Tana Kama counters Rebbi Yehudah's argument on the grounds that - the command was actually issued at Sinai, only Moshe inserted in Vayishlach, in the episode that brought it about.
