Chullin141חולין קמא, א

Before a source can prove anything

Two citations in the reconciled Toras Menachem index bring us to one passage at the end of Chullin 141a and the beginning of 141b: the reliability of the baraisos of Rabbi Chiya and Rabbi Oshaya. One teaching of the Rebbe asks how Torah gives us a settled answer about Hashem’s will. The other asks what it costs a teacher to make Torah available to someone else. Together they sharpen a question the Gemara itself forces us to ask: once we trust a text, have we established what it proves?

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The words he cites

כֹּל מַתְנִיתָא דְּלָא תַּנְיָא בֵּי רַבִּי חִיָּיא וּבֵי רַבִּי אוֹשַׁעְיָא מְשַׁבַּשְׁתָּא הִיא

Any baraisa not taught in the school of Rabbi Chiya or Rabbi Oshaya is corrupted.

Chullin 141a–b · Rabbi Zeira’s rule about transmitted baraisos (excerpt)

Editorial English translation · pending rabbinic review.

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Toras Menachem 29 · Yud-Tes Kislev 5721 · §כדToras Menachem 29 · Yud-Tes Kislev 5721 · §כדRead complete available teaching

Selected context; editorial English translation, pending rabbinic review. Shaded text is the aligned citation-bearing sentence or sentence range. Source footnote markers are retained; visual spacing and page breaks are normalized.

ולדוגמא: גם כאשר לומדים ענין בחלק ההלכה שבתורה, אבל בענין זה יש פלוגתא – הרי גם לאחרי הלימוד עדיין לא יודעים כיצד לקיים את רצונו של הקב"ה, כיון שיש שני דעות, ו"אלו ואלו דברי אלקיםחיים"[119]; וא"כ, בחלק ההלכה שבתורה גופא יש צורך בהלכה פסוקה, כך, שיודעים ברור כיצד לקיים את רצונו של הקב"ה.

For example: even when one studies a subject in the halachic part of Torah, if there is a dispute about it, then after studying one still does not know how to fulfill the will of the Holy One, blessed be He, because there are two opinions, and “these and those are the words of the living G-d” [119]. Within the halachic part of Torah itself, one therefore needs a settled ruling, so that one knows clearly how to fulfill His will.

וזהו שמפרש רש"י ש"הלכות" היינו "משנה וברייתא הלכה למשה מסיני":

This is why Rashi explains “halachos” as “Mishnah and baraisa, halachah transmitted to Moshe at Sinai”:

כאשר מדובר אודות הלכה פסוקה ביחס לחלק התורה כפי שהוא קודם שנפסקה הלכה – הנה בזמן ד"תנא דבי אליהו", זמן הש"ס, הרי זה ענינה של "משנה", הלכות פסוקות, שלכן הדין הוא ש"טעה בדבר משנה חוזר"[120], והיינו, שמלכתחילה אין זו טעות, כיון שזוהי הלכה פסוקה; וכמו"כ גם "ברייתא", שכן, אע"פ שבכללי הש"ס[121] מצינו ש"אין חיוב שידע האמורא הברייתא", מ"מ, אין בכחו של אמורא לחלוק על ברייתא, ובפרט ברייתא ד"תניא בי ר' חייא ור' אושעיא"[122], שהם עיקר הברייתות, ונכללים בהכלל ד"טעה בדבר משנה חוזר"[123], להיותם הלכות פסוקות.

When speaking of settled halachah in relation to Torah before the ruling was decided, in the period of “Tanna d’vei Eliyahu,” the Talmudic period, this was the role of Mishnah: settled rulings. Hence the law that “one who erred in a matter of Mishnah reverses the ruling” [120]; from the outset this is not a valid ruling based on an error, because the halachah is settled. The same applies to a baraisa. Although the principles of the Talmud [121] state that an Amora is not obligated to know the baraisa, he nevertheless has no authority to dispute a baraisa, particularly one “taught in the school of Rabbi Chiya and Rabbi Oshaya” [122]. These are the principal baraisos and are included in the rule that “one who erred in a matter of Mishnah reverses the ruling” [123], since they are settled halachos.

Original footnote 122

חולין קמא, סע"א ואילך.

Chullin 141, end of amud a and onward.

Original marker [ftnref_1541_122]; note [ftn_1541_122]. No printed page number is asserted here.

Reading record

2026-09-18 · source-first rebuild v1

What was read

The complete available Yud-Tes Kislev 5721 farbrengen, sections א–מד, including the Shas conclusion and opening discussion in §§יח–לג, and the attached footnotes. The popup shows selected consecutive context from §כד, not the whole farbrengen.

Central argument

The farbrengen develops personal responsibility for every Jew, inner Torah and practical service. Its Shas discussion asks why daily study of halachos makes one a ben Olam Haba: settled practical halachah discloses the Divine will in action. It then examines Rashi’s categories and order, and the relation between accepting that will and bringing one’s faculties into it.

Role of this citation

The Chullin reference supports the standing of the baraisos of Rabbi Chiya and Rabbi Oshaya within the discussion of settled halachah. It is not a claim that every inference from an authenticated baraisa is conclusive.

Unresolved context

The source is בלתי מוגה (not edited by the Rebbe). No printed-page comparison or rabbinic review of this English translation is claimed. This dated rereading does not describe the original article’s research.

Toras Menachem 64 · Yud-Beis Tammuz 5731 · §יד · p. 400Toras Menachem 64 · Yud-Beis Tammuz 5731 · §יד · p. 400Read complete available teaching

Selected context; editorial English translation, pending rabbinic review. Shaded text is the aligned citation-bearing sentence or sentence range. Source footnote markers are retained; visual spacing and page breaks are normalized.

הרבצת תורה יכולה להיות באופן שיורד ממדריגתו ששייך ללימוד ענינים נעלים, כדי ללמוד עם תלמיד קטן שאינו בערכו; אבל עדיין אין זו "עבודה של הרבצת תורה".

Spreading Torah can take the form of descending from one’s level, suited to studying lofty matters, in order to learn with a young student who is not on one’s level; but this is still not “the labor of spreading Torah.”

אבל ישנו ענין נעלה יותר[2731] – כדברי הגמרא[2732] "כמה גדולים מעשי חייא", שלא זו בלבד שלמד עם תלמידים ("מתניתא דרבי חייא ורבי אושעיא", שמכל הברייתות הרי הם המדוייקות כו'[2733]), אלא יתירה מזה, שהוא בעצמו הלך לצוד צביים, ועיבד עורותיהם, וכתב עליהם חמשה חומשי תורה וששה סדרי משנה וכו', ועל זה אמר רבי "כמה גדולים מעשי חייא" – לא לימוד חייא, שזהו"ע הרבצת תורה סתם, אלא מעשי חייא דוקא, שזהו"ע "עבודה של הרבצת תורה".

There is a higher aspect [2731], as in the Gemara’s words [2732], “How great are Chiya’s deeds.” Besides teaching students (“the baraisos of Rabbi Chiya and Rabbi Oshaya,” which are the precise ones among the baraisos [2733]), he himself went to hunt deer, processed their hides, and wrote on them the Five Books of the Torah and the Six Orders of the Mishnah, and so forth. It was about this that Rabbi said, “How great are Chiya’s deeds”: specifically his deeds, rather than his teaching, which would be spreading Torah alone. This is “the labor of spreading Torah.”

וביחד עם זה דרושה ההבהרה שצ"ל "אור העבודה" – שה"עבודה" תהי' חדורה ב"אור"[2734]:

At the same time, it must be clarified that there needs to be “the light of the labor”: the labor must be permeated with light [2734].

יכולים להתעסק בענינים של מעשה, ולשכוח על ה"אור" שבזה.

One can occupy oneself with practical activities and forget the light within them.

Original footnote 2733 in the online edition

ראה חולין קמא, סע"א ואילך ובפרש"י.

See Chullin 141, end of amud a and onward, and Rashi there.

The earlier article/writer pack labels this footnote 69. The online body and note display 2733; both use HTML anchor _ftn2739. The Atlas value 2739 matches that anchor, not the displayed number. Printed footnote 69 has not been independently checked against a scan. The online page marker is 400.

Reading record

2026-09-18 · source-first rebuild v1

What was read

The complete available Yud-Beis Tammuz 5731 farbrengen, sections א–מז, and attached footnotes; particular attention to §§יג–טו. The popup shows consecutive paragraphs from §יד. The online printed-page marker places the citation on p. 400.

Central argument

The farbrengen unfolds the different dimensions of Yud-Beis Tammuz and their interrelation. In the relevant discussion, leadership requires care for each individual as well as the whole community, through difficult practical labor imbued with light and vitality. Rabbi Chiya’s preparation of learning materials illustrates this demand; the continuation applies it to anyone who leads within a circle of responsibility.

Role of this citation

Chullin and Rashi support the precision of Rabbi Chiya and Rabbi Oshaya’s baraisos. The story of Rabbi Chiya’s physical preparations is a separate citation in the teaching, not a story narrated on this daf.

Unresolved context

The source is בלתי מוגה. The online anchor/display-number discrepancy is resolved as described above, but the earlier printed-footnote label remains unverified. Editorial translation and synthesis await rabbinic review.

Gemara · Chullin 141a–b · transmission and proofGemara · Chullin 141a–b · transmission and proofRead Gemara in context

Hebrew/Aramaic checked against the Sefaria text on 18 September 2026. English is an editorial translation, pending rabbinic review.

Selected consecutive text from Chullin 141a:20 through 141b:6, joined across the amud boundary. The wider Mishnah and question begin at 141a:16; use the original-source link for that context.

Chullin 141a:20–141b:1

אֲמַר לֵיהּ רַבִּי זֵירָא: לָאו אָמֵינָא לְכוּ, כֹּל מַתְנִיתָא דְּלָא תַּנְיָא בֵּי רַבִּי חִיָּיא וּבֵי רַבִּי אוֹשַׁעְיָא מְשַׁבַּשְׁתָּא הִיא, וְלָא תּוֹתְבוּ מִינַּהּ בֵּי מִדְרְשָׁא, דִּלְמָא אֵינָהּ בִּכְלַל מַלְקוֹת אַרְבָּעִים תַּנְיָא.

Rabbi Zeira said to him: Did I not tell you that any baraisa not taught in the school of Rabbi Chiya or Rabbi Oshaya is corrupted, and you should not raise objections from it in the study hall? Perhaps it was taught that these offenses are not included among those subject to forty lashes.

Chullin 141b:2–4

תָּא שְׁמַע, דְּתָנֵי רַבִּי אוֹשַׁעְיָא וְרַבִּי חִיָּיא: ״לֹא תָשׁוּב״ וְשָׁב, ״לֹא תְכַלֶּה״ וְכִלָּה – יֶשְׁנָן בִּכְלַל מַלְקוֹת אַרְבָּעִים, דִּבְרֵי רַבִּי יְהוּדָה. שְׁמַע מִינַּהּ טַעְמֵיהּ דְּרַבִּי יְהוּדָה, מִשּׁוּם דְּקָסָבַר לָאו שֶׁנִּיתָּק לַעֲשֵׂה – לוֹקִין עָלָיו. דִּלְמָא הָתָם הַיְינוּ טַעַם, דְּקָסָבַר ״תַּעֲזוֹב״ מֵעִיקָּרָא מַשְׁמַע.

Come and hear what Rabbi Oshaya and Rabbi Chiya taught: If one transgressed “You shall not go back” and went back, or “You shall not completely reap” and completely reaped, these offenses are included among those subject to forty lashes, according to Rabbi Yehuda. Infer from this that Rabbi Yehuda holds that lashes apply to a prohibition linked to a positive corrective commandment. Perhaps there, however, his reason is that “You shall leave” applies at the outset.

Chullin 141b:5–6

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: תָּא שְׁמַע, ״לֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְגוֹ׳ בָּאֵשׁ תִּשְׂרֹפוּ״ – בָּא הַכָּתוּב לִיתֵּן עֲשֵׂה אַחַר לֹא תַעֲשֶׂה, לוֹמַר לָךְ שֶׁאֵין לוֹקִין עָלָיו, דִּבְרֵי רַבִּי יְהוּדָה. שְׁמַע מִינַּהּ: טַעְמָא דְּרַבִּי יְהוּדָה מִשּׁוּם דְּקָסָבַר ״שַׁלֵּחַ״ מֵעִיקָּרָא מַשְׁמַע, שְׁמַע מִינַּהּ.

Ravina said to Rav Ashi: Come and hear: “You shall not leave any of it until morning … you shall burn it in fire.” Scripture places a positive commandment after the prohibition to teach that one does not receive lashes for it; these are Rabbi Yehuda’s words. Infer from this that Rabbi Yehuda’s reason concerning the mother bird is that “Send away” applies at the outset. Indeed, infer this.