What are the differences between forbidden fats and blood? What are the differences between impurities of food and neveila impurities?
Chullin 117
03.24.2019 | י״ז באדר ב׳ תשע״ט
Share this shiur:
Want to dedicate learning? Get started here:
Chullin 117
מוֹעֲלִין בּוֹ, וְחַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא, מַה שֶּׁאֵין כֵּן בַּדָּם.
one who derives benefit from it is liable for misuse of consecrated property. And second, one is liable for eating it due to violation of the prohibition of piggul, if it was from an offering that was slaughtered with the intent to sprinkle its blood or partake of it beyond its designated time, and due to the prohibition of notar, if it was from an offering whose period for consumption has expired. And third, if one is ritually impure, he is liable due to the prohibition of partaking of it while impure. This is not so with regard to blood, as one is not liable in these cases for violating the prohibitions of piggul, notar, and partaking of offerings while impure, but rather is liable only for violating the prohibition of consuming blood.
וְחוֹמֶר בַּדָּם, שֶׁהַדָּם נוֹהֵג בִּבְהֵמָה וְחַיָּה וָעוֹף, בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְחֵלֶב אֵינוֹ נוֹהֵג אֶלָּא בִּבְהֵמָה טְהוֹרָה בִּלְבַד.
And the more stringent element in the prohibition of blood is that the prohibition of blood applies to domesticated animals, undomesticated animals, and birds, both kosher and non-kosher, but the prohibition of forbidden fat applies only to a kosher domesticated animal.
גְּמָ׳ מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יַנַּאי: דְּאָמַר קְרָא ״כַּאֲשֶׁר יוּרַם מִשּׁוֹר זֶבַח הַשְּׁלָמִים״, וְכִי מָה לָמַדְנוּ מִשּׁוֹר זֶבַח הַשְּׁלָמִים מֵעַתָּה?
GEMARA: According to the mishna, one who consumes forbidden fat of an offering is liable for misuse of consecrated property. The Gemara asks: From where are these matters derived? Rabbi Yannai said: They are derived from a verse, as the verse states that the sacrificial portions of a bull brought for an unwitting sin of the anointed priest must be burned upon the altar: “As it is taken off from the bull of the peace offering” (Leviticus 4:10). But what, then, do we learn from the bull of the peace offering? Everything that is specified with regard to a peace offering is stated with regard to this bull as well (see Leviticus 4:8–9).
הֲרֵי זֶה בָּא לְלַמֵּד, וְנִמְצָא לָמֵד, מַקִּישׁ שׁוֹר זֶבַח הַשְּׁלָמִים לְפַר כֹּהֵן מָשִׁיחַ: מָה פַּר כֹּהֵן מָשִׁיחַ יֵשׁ בּוֹ מְעִילָה, אַף שׁוֹר זֶבַח הַשְּׁלָמִים יֵשׁ בּוֹ מְעִילָה.
Rather, this phrase initially comes to teach a halakha about the bull brought as an offering for an unwitting sin of the anointed priest, but it turns out that it actually derives a halakha from that case, as the verse juxtaposes the bull of the peace offering to the bull of the anointed priest. It teaches that just as the bull of the anointed priest, as an offering of the most sacred order, is subject to the prohibition on misuse of consecrated property, as offerings of the most sacred order are called “the sacred items of the Lord” (see Leviticus 5:15), so too the sacrificial portions of the bull of the peace offering, including its forbidden fat, are subject to misuse of consecrated property, even though it is an offering of lesser sanctity and is considered the property of the owner before slaughter.
אֲמַר לֵיהּ רַבִּי חֲנִינָא: כְּעוּרָה זוֹ שֶׁשָּׁנָה רַבִּי, ״כׇּל חֵלֶב לַה׳״ – לְרַבּוֹת אֵימוּרֵי קָדָשִׁים קַלִּים לִמְעִילָה?
Rabbi Ḥanina said to Rabbi Yannai: Is that derivation that Rabbi Yehuda HaNasi taught unattractive, that you derive a new one? He taught that when the Torah states with regard to peace offerings, which are of lesser sanctity: “All the fat is the Lord’s” (Leviticus 3:16), it serves to include the sacrificial portions of offerings of lesser sanctity in the prohibition against misuse of consecrated property, even though the prohibition is stated explicitly only with regard to offerings of the most sacred order.
אָמַר אַבָּיֵי: אִיצְטְרִיךְ, דְּאִי כְּתַב רַחֲמָנָא ״חֵלֶב״, הֲוָה אָמֵינָא: חֵלֶב – אִין, יוֹתֶרֶת וּשְׁתֵּי כְלָיוֹת – לָא. כְּתַב רַחֲמָנָא ״כַּאֲשֶׁר יוּרַם״.
Abaye said: Rabbi Yannai’s derivation was necessary, as, if the Merciful One had written only the verse “All the fat is the Lord’s,” I would say that the fat of offerings of lesser sanctity, yes, they are included in the prohibition, but the diaphragm and the two kidneys of such offerings are not, even though they are also burned upon the altar. Therefore, the Merciful One writes: “As it is taken off from the bull of the peace offering,” to teach that even these portions are subject to the prohibition of misuse.
וְאִי כְּתַב רַחֲמָנָא ״כַּאֲשֶׁר יוּרַם״, הֲוָה אָמֵינָא: חֵלֶב אַלְיָה דְּלֵיתַהּ בְּשׁוֹר – לָא, כְּתַב רַחֲמָנָא ״כׇּל חֵלֶב״.
And conversely, if the Merciful One had written only the phrase: “As it is taken off from the bull,” I would say that the prohibition applies only to those portions that are found in a bull, and that the fat of a sheep tail, which is not found in a bull, is not included. Therefore, the Merciful One writes: “All the fat is the Lord’s,” to teach that the prohibition of misuse applies to all portions of offerings of lesser sanctity, including a sheep tail, which is referred to as fat in Leviticus 3:9.
אֲמַר לֵיהּ רַב מָרִי לְרַב זְבִיד: אִי אַלְיָה אִיקְּרַאי ״חֵלֶב״, תִּיתְּסַר בַּאֲכִילָה! אֲמַר לֵיהּ: עָלֶיךָ אָמַר קְרָא ״כׇּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז״ – דָּבָר הַשָּׁוֶה בְּשׁוֹר וְכֶשֶׂב וָעֵז.
Rav Mari said to Rav Zevid: If a sheep tail is called “fat,” it should be prohibited for consumption, like forbidden fat. Rav Zevid said to Rav Mari: With regard to your claim, the verse states: “You shall eat no fat, of ox, or sheep, or goat” (Leviticus 7:23). This teaches that the Torah designates as forbidden fat only an item that is found equally in an ox, and a sheep, and a goat. Since the ox and goat do not have a tail that consists of a large amount of fat, the sheep’s fatty tail is not prohibited.
רַב אָשֵׁי אָמַר: ״חֶלְבּוֹ הָאַלְיָה״ אִיקְּרַאי, ״חֵלֶב״ סְתָמָא לָא אִיקְּרַאי. אֶלָּא מֵעַתָּה, לֹא יִמְעֲלוּ בָּהּ! אֶלָּא מְחַוַּורְתָּא כִּדְרַב זְבִיד.
Rav Ashi said a different explanation: It is called “the fat tail,” but it is not called simply: Fat, without specification. The Gemara objects: If that is so that the addition of a modifier indicates that the tail is not truly fat, then one who derives benefit from the tail should not be liable for misuse of consecrated property either. Rather, it is clear that the correct answer is as stated by Rav Zevid.
מַה שֶּׁאֵין כֵּן בַּדָּם, מְנָא הָנֵי מִילֵּי? אָמַר עוּלָּא: דְּאָמַר קְרָא ״לָכֶם״, שֶׁלָּכֶם יְהֵא. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״לְכַפֵּר״ – לְכַפָּרָה נְתַתִּיו, וְלֹא לִמְעִילָה.
§ The mishna teaches: This is not so with regard to blood, as one who derives benefit from blood is not liable for misuse of consecrated property. The Gemara asks: From where are these matters derived? Ulla said: The verse states with regard to blood: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls” (Leviticus 17:11). The term “to you” indicates that it shall be yours, rather than consecrated property, and is therefore not subject to the prohibition of misuse of consecrated property. The school of Rabbi Yishmael taught a different derivation. By using the term “to make atonement,” the verse teaches that God is saying: I gave it to achieve atonement, but not to be subject to the prohibition against misuse of consecrated property.
וְרַבִּי יוֹחָנָן אָמַר, אָמַר קְרָא: ״הוּא״, הוּא לִפְנֵי כַּפָּרָה כִּלְאַחַר כַּפָּרָה, מָה לְאַחַר כַּפָּרָה אֵין בּוֹ מְעִילָה, אַף לִפְנֵי כַּפָּרָה אֵין בּוֹ מְעִילָה.
And Rabbi Yoḥanan says that this halakha is derived from the latter part of the verse, which states: “For it is the blood that makes atonement for the soul” (Leviticus 17:11). The term “it is” teaches that the status of the blood remains as it is, i.e., it is before atonement as it is after atonement. As the Gemara will state, there is a principle that once the mitzva involving a consecrated item has been performed, the item is no longer subject to the prohibition of misuse of consecrated property. Accordingly, the term “it is” teaches that just as after atonement, i.e., after the blood has been sprinkled upon the altar, it is not subject to the prohibition against misuse of consecrated property, as the mitzva has already been performed, so too, before atonement, i.e., before the blood has been sprinkled upon the altar, it is not subject to the prohibition against misuse of consecrated property.
וְאֵימָא הוּא לְאַחַר כַּפָּרָה כְּלִפְנֵי כַּפָּרָה: מָה לִפְנֵי כַּפָּרָה – יֵשׁ בּוֹ מְעִילָה, אַף לְאַחַר כַּפָּרָה – יֵשׁ בּוֹ מְעִילָה! אֵין לְךָ דָּבָר שֶׁנַּעֲשָׂה מִצְוָתוֹ וּמוֹעֲלִין בּוֹ.
The Gemara objects: But if the term “it is” teaches that the status of the blood remains the same before and after atonement, one can say just the opposite: It is after atonement as it is before atonement. Just as before atonement the blood is subject to the prohibition of misuse of consecrated property, so too, after atonement it is subject to the prohibition of misuse of consecrated property. The Gemara responds: This cannot be the case, since as a rule, there is no item whose mitzva has been performed and is still subject to the prohibition of misusing of consecrated property.
וְלָא? וַהֲרֵי תְּרוּמַת הַדֶּשֶׁן, דְּנַעֲשָׂה מִצְוָתוֹ, וּמוֹעֲלִין בּוֹ, דִּכְתִיב: ״וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ״!
The Gemara asks: And is there no such case? But there is the mitzva of the daily removal of the ashes of offerings burned on the altar, the mitzva of which has been performed, and yet one who derives benefit from it is liable for misuse of consecrated property, as it is written: “And he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3). The ashes must be left there, where they are absorbed into the ground, and one who removes and derives benefit from them violates the prohibition against misuse of consecrated property, even though their mitzva has been performed. This contradicts the principle posited above.
מִשּׁוּם דְּהָוֵאי תְּרוּמַת הַדֶּשֶׁן וּבִגְדֵי כְהוּנָּה (שְׁנֵי כְּתוּבִין הַבָּאִין כְּאֶחָד), וְכׇל שְׁנֵי כְּתוּבִין הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִין.
The Gemara answers: The principle does not apply in that case, because the mitzva of the removal of the ashes and the matter of the four white priestly vestments worn by the High Priest on Yom Kippur, which may not be used again, are both specified as exceptions to the halakha that the prohibition of misuse of consecrated property does not apply after their mitzva has been performed. Consequently, they are two verses that come as one, i.e., they share a unique halakha not found elsewhere. And as a rule, any two verses that come as one do not teach their common element to apply to other cases. The principle therefore remains in place.
הָנִיחָא לְרַבָּנַן דְּאָמְרִי: ״וְהִנִּיחָם שָׁם״ – מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה, אֶלָּא לְרַבִּי דּוֹסָא דְּאָמַר שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶן לְיוֹם הַכִּפּוּרִים אַחֵר, מַאי אִיכָּא לְמֵימַר?
The Gemara raises a further difficulty: This works out well according to the opinion of the Rabbis, who say that the verse: “And he shall take off the linen garments, which he wore when he went into the Sanctuary, and shall leave them there” (Leviticus 16:23), teaches that these four white garments worn by the High Priest on Yom Kippur are not fit for further use, and they require interment. But according to the opinion of Rabbi Dosa, who said that the verse teaches only that the High Priest may not use the vestments on Yom Kippur in a different year, but they are fit for an ordinary priest and do not require interment, what is there to say? If the priestly vestments are not an exception to the halakha that there is no prohibition of misuse of consecrated property after the performance of a mitzva, the removal of the ashes remains as the only exception. Why, then, does it not serve as a paradigm for other instances in the Torah?
אֶלָּא, מִשּׁוּם דְּהָוֵאי תְּרוּמַת הַדֶּשֶׁן וְעֶגְלָה עֲרוּפָה שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד, וְכׇל שְׁנֵי כְּתוּבִים הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִין.
The Gemara responds: Rather, it is because the cases of the removal of the ashes and the heifer whose neck is broken to atone for an unsolved murder (Deuteronomy 21:1–9) are two verses that come as one, as it is also prohibited to derive benefit from the heifer after its mitzva is performed. And any two verses that come as one do not teach their common element to apply to other cases.
הָנִיחָא לְמַאן דְּאָמַר אֵין מְלַמְּדִין, אֶלָּא לְמַאן דְּאָמַר מְלַמְּדִין, מַאי אִיכָּא לְמֵימַר? תְּרֵי
The Gemara asks: This works out well according to the one who says that two verses that come as one do not teach their common element to apply to other cases, but according to the one who says that two verses that come as one do teach their common element to apply to other cases, what is there to say? The Gemara answers: Two
מִיעוּטֵי כְּתִיבִי: הָכָא כְּתִיב ״וְשָׂמוֹ״, הָתָם כְּתִיב ״הָעֲרוּפָה״.
exclusions are written in these two cases, which indicate that this halakha applies to them alone. Here, with regard to the removal of ashes, it is written: “And he shall put it” (Leviticus 6:3), indicating that this halakha applies to “it,” and nothing else. There, with regard to the heifer whose neck is broken, it is written: “Whose neck was broken” (Deuteronomy 21:6). This superfluous description teaches that the halakha that the prohibition of misuse of consecrated property is in effect even after the performance of a mitzva applies solely to this case and should not be extended to others.
וּתְלָתָא קְרָאֵי לְמָה לִי בְּדָם?
The Gemara returns to the three phrases from Leviticus 17:11 cited above as teaching that the blood of offerings is not subject to the prohibition of misuse of consecrated property: And why do I need all three verses stated with regard to blood?
חַד לְמַעוֹטֵי מִנּוֹתָר, וְחַד לְמַעוֹטֵי מִמְּעִילָה, וְחַד לְמַעוֹטֵי מִטּוּמְאָה.
The Gemara answers: One term serves to exclude blood from the prohibition of notar. If one consumed the blood of such an offering, he is not liable for consuming notar as one who consumed the flesh would be. Rather, he is liable for violating only the prohibition against consuming blood. And one term serves to exclude blood from the prohibition against misuse of consecrated property, and one other term serves to exclude it from the prohibition of consumption of offerings in a state of ritual impurity. If one consumed this blood in a state of ritual impurity, he is liable only for consuming blood, but not for consuming consecrated food while ritually impure.
אֲבָל מִפִּגּוּל לָא צְרִיךְ קְרָא, דִּתְנַן: כֹּל שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם וּבֵין לְמִזְבֵּחַ – חַיָּיבִין עָלָיו מִשּׁוּם פִּגּוּל, וְדָם גּוּפֵיהּ מַתִּיר הוּא.
But no verse is required to exclude this blood from the halakha of piggul, an offering sacrificed with intention to consume it beyond its designated time, consumption of which is punishable by karet, as this exception is already derived from another source. As we learned in a mishna (Zevaḥim 43a): Concerning any item that has permitting factors, either with regard to consumption by a person or with regard to burning on the altar, one is liable for eating it due to violation of the prohibition of piggul. But the permitting factor itself is not subject to piggul, and the blood of an offering is itself a permitting factor, as consumption of the offering by a person or by the altar is only permitted after the blood has been sprinkled on the altar. Therefore, the blood is not subject to the prohibition of piggul.
הֲדַרַן עֲלָךְ כׇּל הַבָּשָׂר.
מַתְנִי׳ הָעוֹר, וְהָרוֹטֶב, וְהַקֵּיפֶה, וְהָאָלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם –
MISHNA: All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, the attached hide, even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. And the same is true of the congealed gravy attached to the meat, although it is not eaten; and likewise the spices added to flavor the meat, although they are not eaten; and the meat residue attached to the hide after flaying; and the bones; and the tendons; and the lower section of the horns, which remains attached to the flesh when the rest of the horn is removed; and the upper section of the hooves, which remains attached to the flesh when the rest of the hoof is removed.
מִצְטָרְפִין לְטַמֵּא טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת.
All these items join together with the meat to constitute the requisite egg-bulk to impart the impurity of food. Although if any of them was an egg-bulk they would not impart impurity of food, when attached to the meat they complete the measure. But they do not join together to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses.
כַּיּוֹצֵא בּוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְגוֹי וּמְפַרְכֶּסֶת, מְטַמְּאָה טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִיבָּה לְטַמֵּא טוּמְאַת אֳכָלִין מִמַּה שֶּׁרִיבָּה לְטַמֵּא טוּמְאַת נְבֵלוֹת.
Similarly, there is another item that imparts impurity of food but not impurity of animal carcasses: In the case of one who slaughters a non-kosher animal for a gentile and the animal is still twitching and comes into contact with a source of impurity, the animal becomes impure with impurity of food and imparts impurity of food to other food, but does not impart impurity of animal carcasses until it dies, or until one severs its head. The mishna summarizes: The Torah included certain items to impart impurity of food beyond those which it included to impart impurity of animal carcasses.
רַבִּי יְהוּדָה אוֹמֵר: הָאָלָל הַמְכוּנָּס, אִם יֵשׁ בּוֹ כְּזַיִת בְּמָקוֹם אֶחָד – חַיָּיב עָלָיו.
Rabbi Yehuda says: With regard to the meat residue attached to the hide after flaying that was collected, if there is an olive-bulk of it in one place it imparts impurity of an animal carcass, and one who contracts impurity from it and then eats consecrated foods or enters the Temple is liable to receive karet. By collecting it in one place, the person indicates that he considers it as meat.
גְּמָ׳ תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: שׁוֹמְרִים לְטוּמְאָה קַלָּה, וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה.
GEMARA: The mishna teaches that the attached hide joins together with the meat to constitute the requisite egg-bulk to impart the impurity of food even though it is not fit for consumption. This is because the hide acts as a protective cover for the meat. But it does not join to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses. The Gemara notes: We learn in the mishna that which the Sages taught explicitly in a baraita: An appendage that serves as protection joins together with food with regard to a light level of impurity, such as the impurity of food, which can be transmitted only to food but not to people or vessels. But protection attached to food does not join together with food with regard to a severe level of impurity, such as the impurity of an animal carcass, which can be transmitted even to people and vessels.
שׁוֹמְרִים לְטוּמְאָה קַלָּה מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״עַל כׇּל זֶרַע זֵרוּעַ״ – כְּדֶרֶךְ שֶׁבְּנֵי אָדָם מוֹצִיאִין לִזְרִיעָה: חִטָּה בִּקְלִיפָּתָהּ, וּשְׂעוֹרָה בִּקְלִיפָּתָהּ, וַעֲדָשִׁים בִּקְלִיפָּתָן.
The Gemara asks: From where do we derive that protection joins together with food with regard to a light level of impurity? The Gemara answers that it is derived from a verse, as the school of Rabbi Yishmael taught: With regard to the halakhot of imparting impurity of food, the verse states: “And if anything falls from their carcass upon any sowing seed that is sown, it is pure. But if water is put upon the seed, and any of the carcass falls on it, it is impure for you” (Leviticus 11:37–38). The phrase “upon any sowing seed” indicates that the entire seed is susceptible to impurity when it is in a state where it is typical for people to take it out to the field for sowing: This applies to wheat in its shell, and barley in its shell, and lentils in their shells. This demonstrates that shells and other components that protect the food are considered part of the food with regard to a light level of impurity.
וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה מְנָלַן? דְּתָנוּ רַבָּנַן: ״בְּנִבְלָתָהּ״ – וְלֹא בְּעוֹר שֶׁאֵין עָלָיו כְּזַיִת בָּשָׂר.
The Gemara asks: From where do we derive that protection does not join together with the food with regard to a severe level of impurity? The Gemara answers that it is as the Sages taught in a baraita: With regard to the impurity of a carcass, the verse states: “And if any animal of which you may eat dies, one who touches its carcass shall be impure until the evening” (Leviticus 11:39). This indicates that only one who touches the flesh of the carcass becomes impure, but one who touches the hide of the carcass upon which there is not an olive-bulk of flesh does not become impure.
Follow 
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I start learning Daf Yomi in January 2020. The daily learning with Rabbanit Michelle has kept me grounded in this very uncertain time. Despite everything going on – the Pandemic, my personal life, climate change, war, etc… I know I can count on Hadran’s podcast to bring a smile to my face.
Deb Engel
Los Angeles, United States
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Susan Vishner
Brookline, United States
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Lori Stark
Highland Park, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Sara Averick
Jerusalem, Israel
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me. After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Renee Braha
Brooklyn, NY, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Rachel Rotenberg
Tekoa, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Jill Felder
Pittsburgh, Pennsylvania, United States
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Lisa Lawrence
Neve Daniel, Israel
Chullin 117
מוֹעֲלִין בּוֹ, וְחַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא, מַה שֶּׁאֵין כֵּן בַּדָּם.
one who derives benefit from it is liable for misuse of consecrated property. And second, one is liable for eating it due to violation of the prohibition of piggul, if it was from an offering that was slaughtered with the intent to sprinkle its blood or partake of it beyond its designated time, and due to the prohibition of notar, if it was from an offering whose period for consumption has expired. And third, if one is ritually impure, he is liable due to the prohibition of partaking of it while impure. This is not so with regard to blood, as one is not liable in these cases for violating the prohibitions of piggul, notar, and partaking of offerings while impure, but rather is liable only for violating the prohibition of consuming blood.
וְחוֹמֶר בַּדָּם, שֶׁהַדָּם נוֹהֵג בִּבְהֵמָה וְחַיָּה וָעוֹף, בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְחֵלֶב אֵינוֹ נוֹהֵג אֶלָּא בִּבְהֵמָה טְהוֹרָה בִּלְבַד.
And the more stringent element in the prohibition of blood is that the prohibition of blood applies to domesticated animals, undomesticated animals, and birds, both kosher and non-kosher, but the prohibition of forbidden fat applies only to a kosher domesticated animal.
גְּמָ׳ מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יַנַּאי: דְּאָמַר קְרָא ״כַּאֲשֶׁר יוּרַם מִשּׁוֹר זֶבַח הַשְּׁלָמִים״, וְכִי מָה לָמַדְנוּ מִשּׁוֹר זֶבַח הַשְּׁלָמִים מֵעַתָּה?
GEMARA: According to the mishna, one who consumes forbidden fat of an offering is liable for misuse of consecrated property. The Gemara asks: From where are these matters derived? Rabbi Yannai said: They are derived from a verse, as the verse states that the sacrificial portions of a bull brought for an unwitting sin of the anointed priest must be burned upon the altar: “As it is taken off from the bull of the peace offering” (Leviticus 4:10). But what, then, do we learn from the bull of the peace offering? Everything that is specified with regard to a peace offering is stated with regard to this bull as well (see Leviticus 4:8–9).
הֲרֵי זֶה בָּא לְלַמֵּד, וְנִמְצָא לָמֵד, מַקִּישׁ שׁוֹר זֶבַח הַשְּׁלָמִים לְפַר כֹּהֵן מָשִׁיחַ: מָה פַּר כֹּהֵן מָשִׁיחַ יֵשׁ בּוֹ מְעִילָה, אַף שׁוֹר זֶבַח הַשְּׁלָמִים יֵשׁ בּוֹ מְעִילָה.
Rather, this phrase initially comes to teach a halakha about the bull brought as an offering for an unwitting sin of the anointed priest, but it turns out that it actually derives a halakha from that case, as the verse juxtaposes the bull of the peace offering to the bull of the anointed priest. It teaches that just as the bull of the anointed priest, as an offering of the most sacred order, is subject to the prohibition on misuse of consecrated property, as offerings of the most sacred order are called “the sacred items of the Lord” (see Leviticus 5:15), so too the sacrificial portions of the bull of the peace offering, including its forbidden fat, are subject to misuse of consecrated property, even though it is an offering of lesser sanctity and is considered the property of the owner before slaughter.
אֲמַר לֵיהּ רַבִּי חֲנִינָא: כְּעוּרָה זוֹ שֶׁשָּׁנָה רַבִּי, ״כׇּל חֵלֶב לַה׳״ – לְרַבּוֹת אֵימוּרֵי קָדָשִׁים קַלִּים לִמְעִילָה?
Rabbi Ḥanina said to Rabbi Yannai: Is that derivation that Rabbi Yehuda HaNasi taught unattractive, that you derive a new one? He taught that when the Torah states with regard to peace offerings, which are of lesser sanctity: “All the fat is the Lord’s” (Leviticus 3:16), it serves to include the sacrificial portions of offerings of lesser sanctity in the prohibition against misuse of consecrated property, even though the prohibition is stated explicitly only with regard to offerings of the most sacred order.
אָמַר אַבָּיֵי: אִיצְטְרִיךְ, דְּאִי כְּתַב רַחֲמָנָא ״חֵלֶב״, הֲוָה אָמֵינָא: חֵלֶב – אִין, יוֹתֶרֶת וּשְׁתֵּי כְלָיוֹת – לָא. כְּתַב רַחֲמָנָא ״כַּאֲשֶׁר יוּרַם״.
Abaye said: Rabbi Yannai’s derivation was necessary, as, if the Merciful One had written only the verse “All the fat is the Lord’s,” I would say that the fat of offerings of lesser sanctity, yes, they are included in the prohibition, but the diaphragm and the two kidneys of such offerings are not, even though they are also burned upon the altar. Therefore, the Merciful One writes: “As it is taken off from the bull of the peace offering,” to teach that even these portions are subject to the prohibition of misuse.
וְאִי כְּתַב רַחֲמָנָא ״כַּאֲשֶׁר יוּרַם״, הֲוָה אָמֵינָא: חֵלֶב אַלְיָה דְּלֵיתַהּ בְּשׁוֹר – לָא, כְּתַב רַחֲמָנָא ״כׇּל חֵלֶב״.
And conversely, if the Merciful One had written only the phrase: “As it is taken off from the bull,” I would say that the prohibition applies only to those portions that are found in a bull, and that the fat of a sheep tail, which is not found in a bull, is not included. Therefore, the Merciful One writes: “All the fat is the Lord’s,” to teach that the prohibition of misuse applies to all portions of offerings of lesser sanctity, including a sheep tail, which is referred to as fat in Leviticus 3:9.
אֲמַר לֵיהּ רַב מָרִי לְרַב זְבִיד: אִי אַלְיָה אִיקְּרַאי ״חֵלֶב״, תִּיתְּסַר בַּאֲכִילָה! אֲמַר לֵיהּ: עָלֶיךָ אָמַר קְרָא ״כׇּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז״ – דָּבָר הַשָּׁוֶה בְּשׁוֹר וְכֶשֶׂב וָעֵז.
Rav Mari said to Rav Zevid: If a sheep tail is called “fat,” it should be prohibited for consumption, like forbidden fat. Rav Zevid said to Rav Mari: With regard to your claim, the verse states: “You shall eat no fat, of ox, or sheep, or goat” (Leviticus 7:23). This teaches that the Torah designates as forbidden fat only an item that is found equally in an ox, and a sheep, and a goat. Since the ox and goat do not have a tail that consists of a large amount of fat, the sheep’s fatty tail is not prohibited.
רַב אָשֵׁי אָמַר: ״חֶלְבּוֹ הָאַלְיָה״ אִיקְּרַאי, ״חֵלֶב״ סְתָמָא לָא אִיקְּרַאי. אֶלָּא מֵעַתָּה, לֹא יִמְעֲלוּ בָּהּ! אֶלָּא מְחַוַּורְתָּא כִּדְרַב זְבִיד.
Rav Ashi said a different explanation: It is called “the fat tail,” but it is not called simply: Fat, without specification. The Gemara objects: If that is so that the addition of a modifier indicates that the tail is not truly fat, then one who derives benefit from the tail should not be liable for misuse of consecrated property either. Rather, it is clear that the correct answer is as stated by Rav Zevid.
מַה שֶּׁאֵין כֵּן בַּדָּם, מְנָא הָנֵי מִילֵּי? אָמַר עוּלָּא: דְּאָמַר קְרָא ״לָכֶם״, שֶׁלָּכֶם יְהֵא. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״לְכַפֵּר״ – לְכַפָּרָה נְתַתִּיו, וְלֹא לִמְעִילָה.
§ The mishna teaches: This is not so with regard to blood, as one who derives benefit from blood is not liable for misuse of consecrated property. The Gemara asks: From where are these matters derived? Ulla said: The verse states with regard to blood: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls” (Leviticus 17:11). The term “to you” indicates that it shall be yours, rather than consecrated property, and is therefore not subject to the prohibition of misuse of consecrated property. The school of Rabbi Yishmael taught a different derivation. By using the term “to make atonement,” the verse teaches that God is saying: I gave it to achieve atonement, but not to be subject to the prohibition against misuse of consecrated property.
וְרַבִּי יוֹחָנָן אָמַר, אָמַר קְרָא: ״הוּא״, הוּא לִפְנֵי כַּפָּרָה כִּלְאַחַר כַּפָּרָה, מָה לְאַחַר כַּפָּרָה אֵין בּוֹ מְעִילָה, אַף לִפְנֵי כַּפָּרָה אֵין בּוֹ מְעִילָה.
And Rabbi Yoḥanan says that this halakha is derived from the latter part of the verse, which states: “For it is the blood that makes atonement for the soul” (Leviticus 17:11). The term “it is” teaches that the status of the blood remains as it is, i.e., it is before atonement as it is after atonement. As the Gemara will state, there is a principle that once the mitzva involving a consecrated item has been performed, the item is no longer subject to the prohibition of misuse of consecrated property. Accordingly, the term “it is” teaches that just as after atonement, i.e., after the blood has been sprinkled upon the altar, it is not subject to the prohibition against misuse of consecrated property, as the mitzva has already been performed, so too, before atonement, i.e., before the blood has been sprinkled upon the altar, it is not subject to the prohibition against misuse of consecrated property.
וְאֵימָא הוּא לְאַחַר כַּפָּרָה כְּלִפְנֵי כַּפָּרָה: מָה לִפְנֵי כַּפָּרָה – יֵשׁ בּוֹ מְעִילָה, אַף לְאַחַר כַּפָּרָה – יֵשׁ בּוֹ מְעִילָה! אֵין לְךָ דָּבָר שֶׁנַּעֲשָׂה מִצְוָתוֹ וּמוֹעֲלִין בּוֹ.
The Gemara objects: But if the term “it is” teaches that the status of the blood remains the same before and after atonement, one can say just the opposite: It is after atonement as it is before atonement. Just as before atonement the blood is subject to the prohibition of misuse of consecrated property, so too, after atonement it is subject to the prohibition of misuse of consecrated property. The Gemara responds: This cannot be the case, since as a rule, there is no item whose mitzva has been performed and is still subject to the prohibition of misusing of consecrated property.
וְלָא? וַהֲרֵי תְּרוּמַת הַדֶּשֶׁן, דְּנַעֲשָׂה מִצְוָתוֹ, וּמוֹעֲלִין בּוֹ, דִּכְתִיב: ״וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ״!
The Gemara asks: And is there no such case? But there is the mitzva of the daily removal of the ashes of offerings burned on the altar, the mitzva of which has been performed, and yet one who derives benefit from it is liable for misuse of consecrated property, as it is written: “And he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3). The ashes must be left there, where they are absorbed into the ground, and one who removes and derives benefit from them violates the prohibition against misuse of consecrated property, even though their mitzva has been performed. This contradicts the principle posited above.
מִשּׁוּם דְּהָוֵאי תְּרוּמַת הַדֶּשֶׁן וּבִגְדֵי כְהוּנָּה (שְׁנֵי כְּתוּבִין הַבָּאִין כְּאֶחָד), וְכׇל שְׁנֵי כְּתוּבִין הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִין.
The Gemara answers: The principle does not apply in that case, because the mitzva of the removal of the ashes and the matter of the four white priestly vestments worn by the High Priest on Yom Kippur, which may not be used again, are both specified as exceptions to the halakha that the prohibition of misuse of consecrated property does not apply after their mitzva has been performed. Consequently, they are two verses that come as one, i.e., they share a unique halakha not found elsewhere. And as a rule, any two verses that come as one do not teach their common element to apply to other cases. The principle therefore remains in place.
הָנִיחָא לְרַבָּנַן דְּאָמְרִי: ״וְהִנִּיחָם שָׁם״ – מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה, אֶלָּא לְרַבִּי דּוֹסָא דְּאָמַר שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶן לְיוֹם הַכִּפּוּרִים אַחֵר, מַאי אִיכָּא לְמֵימַר?
The Gemara raises a further difficulty: This works out well according to the opinion of the Rabbis, who say that the verse: “And he shall take off the linen garments, which he wore when he went into the Sanctuary, and shall leave them there” (Leviticus 16:23), teaches that these four white garments worn by the High Priest on Yom Kippur are not fit for further use, and they require interment. But according to the opinion of Rabbi Dosa, who said that the verse teaches only that the High Priest may not use the vestments on Yom Kippur in a different year, but they are fit for an ordinary priest and do not require interment, what is there to say? If the priestly vestments are not an exception to the halakha that there is no prohibition of misuse of consecrated property after the performance of a mitzva, the removal of the ashes remains as the only exception. Why, then, does it not serve as a paradigm for other instances in the Torah?
אֶלָּא, מִשּׁוּם דְּהָוֵאי תְּרוּמַת הַדֶּשֶׁן וְעֶגְלָה עֲרוּפָה שְׁנֵי כְתוּבִים הַבָּאִין כְּאֶחָד, וְכׇל שְׁנֵי כְּתוּבִים הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִין.
The Gemara responds: Rather, it is because the cases of the removal of the ashes and the heifer whose neck is broken to atone for an unsolved murder (Deuteronomy 21:1–9) are two verses that come as one, as it is also prohibited to derive benefit from the heifer after its mitzva is performed. And any two verses that come as one do not teach their common element to apply to other cases.
הָנִיחָא לְמַאן דְּאָמַר אֵין מְלַמְּדִין, אֶלָּא לְמַאן דְּאָמַר מְלַמְּדִין, מַאי אִיכָּא לְמֵימַר? תְּרֵי
The Gemara asks: This works out well according to the one who says that two verses that come as one do not teach their common element to apply to other cases, but according to the one who says that two verses that come as one do teach their common element to apply to other cases, what is there to say? The Gemara answers: Two
מִיעוּטֵי כְּתִיבִי: הָכָא כְּתִיב ״וְשָׂמוֹ״, הָתָם כְּתִיב ״הָעֲרוּפָה״.
exclusions are written in these two cases, which indicate that this halakha applies to them alone. Here, with regard to the removal of ashes, it is written: “And he shall put it” (Leviticus 6:3), indicating that this halakha applies to “it,” and nothing else. There, with regard to the heifer whose neck is broken, it is written: “Whose neck was broken” (Deuteronomy 21:6). This superfluous description teaches that the halakha that the prohibition of misuse of consecrated property is in effect even after the performance of a mitzva applies solely to this case and should not be extended to others.
וּתְלָתָא קְרָאֵי לְמָה לִי בְּדָם?
The Gemara returns to the three phrases from Leviticus 17:11 cited above as teaching that the blood of offerings is not subject to the prohibition of misuse of consecrated property: And why do I need all three verses stated with regard to blood?
חַד לְמַעוֹטֵי מִנּוֹתָר, וְחַד לְמַעוֹטֵי מִמְּעִילָה, וְחַד לְמַעוֹטֵי מִטּוּמְאָה.
The Gemara answers: One term serves to exclude blood from the prohibition of notar. If one consumed the blood of such an offering, he is not liable for consuming notar as one who consumed the flesh would be. Rather, he is liable for violating only the prohibition against consuming blood. And one term serves to exclude blood from the prohibition against misuse of consecrated property, and one other term serves to exclude it from the prohibition of consumption of offerings in a state of ritual impurity. If one consumed this blood in a state of ritual impurity, he is liable only for consuming blood, but not for consuming consecrated food while ritually impure.
אֲבָל מִפִּגּוּל לָא צְרִיךְ קְרָא, דִּתְנַן: כֹּל שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם וּבֵין לְמִזְבֵּחַ – חַיָּיבִין עָלָיו מִשּׁוּם פִּגּוּל, וְדָם גּוּפֵיהּ מַתִּיר הוּא.
But no verse is required to exclude this blood from the halakha of piggul, an offering sacrificed with intention to consume it beyond its designated time, consumption of which is punishable by karet, as this exception is already derived from another source. As we learned in a mishna (Zevaḥim 43a): Concerning any item that has permitting factors, either with regard to consumption by a person or with regard to burning on the altar, one is liable for eating it due to violation of the prohibition of piggul. But the permitting factor itself is not subject to piggul, and the blood of an offering is itself a permitting factor, as consumption of the offering by a person or by the altar is only permitted after the blood has been sprinkled on the altar. Therefore, the blood is not subject to the prohibition of piggul.
הֲדַרַן עֲלָךְ כׇּל הַבָּשָׂר.
מַתְנִי׳ הָעוֹר, וְהָרוֹטֶב, וְהַקֵּיפֶה, וְהָאָלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם –
MISHNA: All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, the attached hide, even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. And the same is true of the congealed gravy attached to the meat, although it is not eaten; and likewise the spices added to flavor the meat, although they are not eaten; and the meat residue attached to the hide after flaying; and the bones; and the tendons; and the lower section of the horns, which remains attached to the flesh when the rest of the horn is removed; and the upper section of the hooves, which remains attached to the flesh when the rest of the hoof is removed.
מִצְטָרְפִין לְטַמֵּא טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת.
All these items join together with the meat to constitute the requisite egg-bulk to impart the impurity of food. Although if any of them was an egg-bulk they would not impart impurity of food, when attached to the meat they complete the measure. But they do not join together to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses.
כַּיּוֹצֵא בּוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְגוֹי וּמְפַרְכֶּסֶת, מְטַמְּאָה טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִיבָּה לְטַמֵּא טוּמְאַת אֳכָלִין מִמַּה שֶּׁרִיבָּה לְטַמֵּא טוּמְאַת נְבֵלוֹת.
Similarly, there is another item that imparts impurity of food but not impurity of animal carcasses: In the case of one who slaughters a non-kosher animal for a gentile and the animal is still twitching and comes into contact with a source of impurity, the animal becomes impure with impurity of food and imparts impurity of food to other food, but does not impart impurity of animal carcasses until it dies, or until one severs its head. The mishna summarizes: The Torah included certain items to impart impurity of food beyond those which it included to impart impurity of animal carcasses.
רַבִּי יְהוּדָה אוֹמֵר: הָאָלָל הַמְכוּנָּס, אִם יֵשׁ בּוֹ כְּזַיִת בְּמָקוֹם אֶחָד – חַיָּיב עָלָיו.
Rabbi Yehuda says: With regard to the meat residue attached to the hide after flaying that was collected, if there is an olive-bulk of it in one place it imparts impurity of an animal carcass, and one who contracts impurity from it and then eats consecrated foods or enters the Temple is liable to receive karet. By collecting it in one place, the person indicates that he considers it as meat.
גְּמָ׳ תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: שׁוֹמְרִים לְטוּמְאָה קַלָּה, וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה.
GEMARA: The mishna teaches that the attached hide joins together with the meat to constitute the requisite egg-bulk to impart the impurity of food even though it is not fit for consumption. This is because the hide acts as a protective cover for the meat. But it does not join to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses. The Gemara notes: We learn in the mishna that which the Sages taught explicitly in a baraita: An appendage that serves as protection joins together with food with regard to a light level of impurity, such as the impurity of food, which can be transmitted only to food but not to people or vessels. But protection attached to food does not join together with food with regard to a severe level of impurity, such as the impurity of an animal carcass, which can be transmitted even to people and vessels.
שׁוֹמְרִים לְטוּמְאָה קַלָּה מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״עַל כׇּל זֶרַע זֵרוּעַ״ – כְּדֶרֶךְ שֶׁבְּנֵי אָדָם מוֹצִיאִין לִזְרִיעָה: חִטָּה בִּקְלִיפָּתָהּ, וּשְׂעוֹרָה בִּקְלִיפָּתָהּ, וַעֲדָשִׁים בִּקְלִיפָּתָן.
The Gemara asks: From where do we derive that protection joins together with food with regard to a light level of impurity? The Gemara answers that it is derived from a verse, as the school of Rabbi Yishmael taught: With regard to the halakhot of imparting impurity of food, the verse states: “And if anything falls from their carcass upon any sowing seed that is sown, it is pure. But if water is put upon the seed, and any of the carcass falls on it, it is impure for you” (Leviticus 11:37–38). The phrase “upon any sowing seed” indicates that the entire seed is susceptible to impurity when it is in a state where it is typical for people to take it out to the field for sowing: This applies to wheat in its shell, and barley in its shell, and lentils in their shells. This demonstrates that shells and other components that protect the food are considered part of the food with regard to a light level of impurity.
וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה מְנָלַן? דְּתָנוּ רַבָּנַן: ״בְּנִבְלָתָהּ״ – וְלֹא בְּעוֹר שֶׁאֵין עָלָיו כְּזַיִת בָּשָׂר.
The Gemara asks: From where do we derive that protection does not join together with the food with regard to a severe level of impurity? The Gemara answers that it is as the Sages taught in a baraita: With regard to the impurity of a carcass, the verse states: “And if any animal of which you may eat dies, one who touches its carcass shall be impure until the evening” (Leviticus 11:39). This indicates that only one who touches the flesh of the carcass becomes impure, but one who touches the hide of the carcass upon which there is not an olive-bulk of flesh does not become impure.
Follow
