The discussion relating to the status on one who eats chullin but treated it as truma or as kodashim continues – what is the person’s status regarding impurity? Rabbi Shimon stated in the mishna that shechita makes the animal susceptible to impurities – does he mean only shechita or also blood of the animal?
Chullin 35
01.01.2019 | כ״ד בטבת תשע״ט
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Chullin 35
דְּלֵיכָּא כְּזַיִת בִּכְדֵי אֲכִילַת פְּרָס.
as there is not an olive-bulk of teruma in the amount of stew that he eats in the time it takes to eat a half-loaf of bread. Therefore, one need not treat the mixture with the level of purity required of teruma.
אָמַר רַבִּי יוֹנָתָן אָמַר רַבִּי: הָאוֹכֵל שְׁלִישִׁי שֶׁל תְּרוּמָה עַצְמָהּ – אָסוּר לֶאֱכוֹל, וּמוּתָּר לִיגַּע.
Rabbi Yonatan says that Rabbi Yehuda HaNasi says: For one who partakes of actual teruma that is impure with third-degree impurity, it is prohibited to partake of other teruma, but it is permitted to come into contact with teruma.
וְאִיצְטְרִיךְ דְּעוּלָּא, וְאִיצְטְרִיךְ דְּרַבִּי יוֹנָתָן, דְּאִי מִדְּעוּלָּא הֲוָה אָמֵינָא: הָנֵי מִילֵּי בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה, אֲבָל תְּרוּמָה – בִּנְגִיעָה נָמֵי אָסוּר, אִיצְטְרִיךְ דְּרַבִּי יוֹנָתָן. וְאִי מִדְּרַבִּי יוֹנָתָן הֲוָה אָמֵינָא: הָנֵי מִילֵּי תְּרוּמָה, אֲבָל חוּלִּין – בַּאֲכִילָה נָמֵי שְׁרֵי, צְרִיכִי.
The Gemara notes that the statement of Ulla was necessary and the statement of Rabbi Yonatan was necessary. As, if the halakha were learned exclusively from the statement of Ulla, I would say: This statement applies with regard to non-sacred food items that were prepared on the level of purity of teruma, but with regard to teruma itself perhaps contact is also prohibited. Therefore, the statement of Rabbi Yonatan was necessary. And if the halakha were learned exclusively from the statement of Rabbi Yonatan, I would say: This statement applies with regard to teruma, but with regard to non-sacred food that was prepared with purity of teruma, perhaps eating it is also permitted. Therefore, both statements are necessary.
יָתֵיב רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא קַמֵּיהּ דְּרַב נַחְמָן, וְיָתֵיב וְקָאָמַר: הָאוֹכֵל שְׁלִישִׁי שֶׁל חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקֹּדֶשׁ – טָהוֹר לֶאֱכוֹל בַּקֹּדֶשׁ, שֶׁאֵין לְךָ דָּבָר שֶׁעוֹשֶׂה רְבִיעִי בַּקֹּדֶשׁ אֶלָּא קֹדֶשׁ מִקּוֹדֶשׁ בִּלְבַד.
§ Rav Yitzḥak bar Shmuel bar Marta was sitting before Rav Naḥman, and he was sitting and saying: With regard to one who eats non-sacred food items that were prepared on the level of purity of sacrificial food, and these items had become impure with third-degree impurity, he is ritually pure in terms of the right to partake of sacrificial food, as you have nothing that confers fourth-degree impurity in sacrificial food other than consecrated sacrificial food alone, but non-sacred food prepared with the purity of sacrificial food does not.
מֵתִיב רָמֵי בַּר חָמָא: שְׁלִישִׁי – שֵׁנִי לַקֹּדֶשׁ, וְאֵין שֵׁנִי לַתְּרוּמָה. בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה. אַמַּאי? הָא לָאו קֹדֶשׁ מִקּוֹדֶשׁ הוּא!
Rami bar Ḥama raises an objection from the mishna cited earlier (33b): One who eats food with third-degree impurity assumes second–degree impurity vis-à-vis sacrificial food, and he does not assume second-degree impurity vis-à-vis teruma. Eating an item with third-degree impurity is feasible only in the case of non-sacred items, as partaking of impure teruma is prohibited. It is only possible in the case of non-sacred food items that were prepared as if their level of purity were on the level of the purity of teruma. According to the statement of Rav Yitzḥak bar Shmuel bar Marta, why does this food assume second-degree impurity? It is not sacrificial food, which is sanctified.
אֲמַר לֵיהּ: הַנַּח לִתְרוּמָה, שֶׁטׇּהֳרָתָהּ טוּמְאָה הִיא אֵצֶל הַקֹּדֶשׁ.
Rav Yitzḥak bar Shmuel bar Marta said to him: Leave teruma alone; its state of purity is impurity vis-à-vis sacrificial food. Therefore, non-sacred food that was prepared with the purity of teruma renders sacrificial food impure.
וּמְנָא תֵּימְרַאּ? דִּתְנַן: בִּגְדֵי עַם הָאָרֶץ מִדְרָס לִפְרוּשִׁין, בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה, בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ.
The Gemara asks: And from where do you say that the purity of teruma is impurity vis-à-vis sacrificial food? It is from a mishna (Ḥagiga 18b), as we learned: The halakhic status of the garments of an am ha’aretz, who does not scrupulously observe the halakhot of ritual purity, is like that of items rendered impure by treading, e.g., items designated for sitting or lying upon which a zav or a menstruating woman sits or lies, which are rendered a primary source of ritual impurity for individuals who scrupulously observe the halakhot of ritual purity [perushin] and eat their non-sacred food in a state of purity. In other words, it is considered a primary level of impurity for them. The halakhic status of the garments of perushin is like that of items rendered impure by treading for priests who partake of teruma. In addition, the halakhic status of the garments of priests who partake of teruma is like that of items rendered impure by treading for those who eat sacrificial food.
אָמַר רָבָא: מִדְרָסוֹת קָאָמְרַתְּ? שָׁאנֵי מִדְרָסוֹת,
Rava said: Are you saying that one can cite proof from the halakha of items rendered impure by treading that the state of purity of teruma is impurity vis-à-vis sacrificial food? No proof may be cited from there, as the decree that the halakhic status of the garments of priests who partake of teruma is like that of items rendered impure by treading for those who eat sacrificial food is different,
שֶׁמָּא תֵּשֵׁב עֲלֵיהֶן אִשְׁתּוֹ נִדָּה, אֲבָל בְּפֵירֵי לָא אָמְרִינַן. וְרַבִּי יִצְחָק בְּפֵירֵי נָמֵי אָמַר.
as with regard to garments there is concern lest his wife sit upon them when she is impure with the impurity of a menstruating woman. But with regard to produce, we do not say that if it was prepared with the purity of teruma it renders sacrificial food impure, and Rabbi Yitzḥak states his halakha with regard to produce as well.
מֵתִיב רַבִּי יִרְמְיָה מִדִּיפְתִּי: וּמִי אָמְרִינַן בְּפֵירֵי? וְהָתְנַן: אִם אָמַר ״הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ״ – נֶאֱמָן, וְלָא קָא (מטמא) [מְטַמְּיָא] לֵיהּ תְּרוּמָה לְקֹדֶשׁ. וְאִי אָמְרַתְּ: טׇהֳרָתָהּ טוּמְאָה הִיא אֵצֶל הַקֹּדֶשׁ – תְּטַמֵּא תְּרוּמָה לְקֹדֶשׁ!
Rabbi Yirmeya of Difti raises an objection to the opinion of Rabbi Yitzḥak: And do we say with regard to produce that if it was prepared with the purity of teruma it renders sacrificial food impure? But didn’t we learn in a mishna (Ḥagiga 24b): It is not permitted for a priest to accept teruma wine from an am ha’aretz, but if an am ha’aretz says to the priest: I separated and placed into this barrel of teruma wine a quarter–log of sacrificial wine, he is deemed credible? And this indicates that teruma does not render the sacrificial food impure. And if you say with regard to teruma that its state of purity is impurity vis-à-vis sacrificial food, let the teruma render the sacrificial food impure.
אֲמַר לֵיהּ: טוּמְאָה בְּחִבּוּרִין קָאָמְרַתְּ? טוּמְאָה בְּחִבּוּרִין שָׁאנֵי, דְּמִגּוֹ דִּמְהֵימַן אַקֹּדֶשׁ – מְהֵימַן נָמֵי אַתְּרוּמָה.
Rabbi Yitzḥak said to Rabbi Yirmeya of Difti: Are you are saying that there is an objection to my opinion based on the case of impurity in a case of food items, the teruma wine and the sacrificial wine, that are attached in one barrel? Impurity in a case of food items that are attached is different, as, since the am ha’aretz is deemed credible with regard to the sacrificial food, he is deemed credible with regard to the teruma as well.
מֵתִיב רַב הוּנָא בַּר נָתָן: הַשֵּׁנִי שֶׁבַּחוּלִּין מְטַמֵּא מַשְׁקֵה חוּלִּין, וּפוֹסֵל אוֹכְלֵי תְרוּמָה, וְהַשְּׁלִישִׁי מְטַמֵּא מַשְׁקֵה קֹדֶשׁ, וּפוֹסֵל אוֹכְלֵי קֹדֶשׁ, בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקֹּדֶשׁ.
Rav Huna bar Natan raises an objection from a baraita to the opinion of Rabbi Yitzḥak with regard to rendering sacrificial food impure with fourth-degree ritual impurity: Non-sacred food that is impure with second-degree impurity renders impure through contact a non-sacred liquid, which assumes first-degree impurity, and disqualifies teruma foods, in the sense that those foods are impure but do not transmit impurity to other food. And non-sacred food that is impure with third-degree impurity renders impure through contact a sacrificial liquid and disqualifies sacrificial foods, in the case of non-sacred food items that were prepared on the level of purity of sacrificial food. This contradicts the opinion of Rabbi Yitzḥak, who said that there is nothing that confers fourth-degree impurity in sacrificial food other than consecrated sacrificial food alone, but not non-sacred food prepared with the purity of sacrificial food.
תַּנָּאֵי הִיא, דְּתַנְיָא: חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת קֹדֶשׁ – הֲרֵי הֵן כְּחוּלִּין.
The Gemara answers that this matter is a dispute between tanna’im, as it is taught in a baraita: The halakhic status of non-sacred food items that were prepared on the level of purity of sacrificial food is like that of non-sacred foods, and they are incapable of assuming third-degree impurity.
רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: הֲרֵי הֵן כִּתְרוּמָה, לְטַמֵּא שְׁנַיִם, וְלִפְסוֹל אֶחָד.
Rabbi Elazar, son of Rabbi Tzadok, says: The halakhic status of non-sacred food items that were prepared on the level of purity of sacrificial food is like that of teruma. Accordingly, a primary source of ritual impurity is able to render two items impure: The food item with which it comes into contact assumes first-degree impurity, and the food item with which that came into contact assumes second-degree impurity. And that item is able to disqualify one further item, which assumes third-degree impurity but will not render sacrificial food impure with fourth-degree impurity. According to both opinions in this baraita, non-sacred food prepared with the purity of sacrificial food does not disqualify sacrificial food. According to the mishna in Teharot, it does disqualify sacrificial food.
רַבִּי שִׁמְעוֹן אוֹמֵר: הוּכְשְׁרוּ בִּשְׁחִיטָה. אָמַר רַב אַסִּי: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן, שְׁחִיטָתוֹ מַכְשֶׁרֶת וְלֹא דָּם.
§ The mishna states (33a): In the case of one who slaughters a domesticated animal, an undomesticated animal, or a bird, and blood did not emerge from them, Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. Rav Asi said that Rabbi Shimon would say: It is its slaughter that renders it susceptible to ritual impurity, and not the blood that emerges during the slaughter.
לֵימָא מְסַיַּיע לֵיהּ, רַבִּי שִׁמְעוֹן אוֹמֵר: הוּכְשְׁרוּ בִּשְׁחִיטָה. מַאי לָאו בִּשְׁחִיטָה וְלָא בְּדָם? לָא, אַף בִּשְׁחִיטָה.
The Gemara suggests: Let us say that the mishna supports the opinion of Rav Asi. Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. The Gemara asks: What, is it not that Rabbi Shimon is saying: By means of the slaughter and not by means of the blood from the slaughter? The Gemara answers: No, perhaps Rabbi Shimon is saying: The animal can be rendered susceptible to ritual impurity by means of blood and also by means of slaughter.
תָּא שְׁמַע: אָמַר לָהֶן רַבִּי שִׁמְעוֹן: וְכִי הַדָּם מַכְשִׁיר? וַהֲלֹא שְׁחִיטָה מַכְשֶׁרֶת! הָכִי קָאָמַר לָהֶן: וְכִי דָם בִּלְבַד מַכְשִׁיר? אַף שְׁחִיטָה נָמֵי מַכְשֶׁרֶת.
The Gemara suggests: Come and hear a baraita is support of Rav Asi’s statement. Rabbi Shimon said to the Rabbis: Is it blood that renders the animal susceptible to ritual impurity? But isn’t it slaughter that renders it susceptible? This indicates that Rabbi Shimon holds that it is specifically the slaughter and not the blood that renders the flesh susceptible to impurity. The Gemara rejects this proof. This is what Rabbi Shimon is saying to the Rabbis: Is it blood alone that renders the animal susceptible to ritual impurity? Slaughter too renders it susceptible.
תָּא שְׁמַע: רַבִּי שִׁמְעוֹן אוֹמֵר: דַּם הַמֵּת אֵינוֹ מַכְשִׁיר. מַאי לָאו, הָא דַּם שְׁחִיטָה מַכְשִׁיר? לָא, הָא דַּם חֲלָלִים מַכְשִׁיר, אֲבָל דַּם שְׁחִיטָה מַאי – לָא מַכְשִׁיר?
The Gemara suggests: Come and hear a baraita contrary to Rav Asi’s statement. Rabbi Shimon says: Blood of the animal that is dead of natural causes does not render food items susceptible to ritual impurity. What, is it not that one may infer that blood of slaughter renders food items susceptible to ritual impurity? The Gemara rejects this proof. No, infer that blood of animals that are killed renders food items susceptible to ritual impurity. The Gemara asks: But with regard to blood of slaughter, what then is the halakha; that it does not render food items susceptible to ritual impurity?
לַישְׁמְעִינַן דַּם שְׁחִיטָה, וְכׇל שֶׁכֵּן דַּם הַמֵּת! דַּם הַמֵּת אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מָה לִי קַטְלֵיהּ אִיהוּ, מָה לִי קַטְלֵיהּ מַלְאַךְ הַמָּוֶת? קָא מַשְׁמַע לַן.
If so, let Rabbi Shimon teach us that blood of slaughter does not render the animal susceptible to ritual impurity, and we will conclude that all the more so that is the halakha with regard to blood of the animal that is dead as a result of natural causes. The Gemara answers: It was necessary for Rabbi Shimon to teach the halakha of blood of the animal that is dead as a result of natural causes, as it could enter your mind to say: What difference is there to me if one killed the animal himself, and what difference is there to me if the animal was killed by the angel of death? In both cases the blood should render the animal susceptible to ritual impurity. Therefore, Rabbi Shimon teaches us that unlike blood of an animal that was killed, blood of an animal that is dead as a result of natural causes does not render food items susceptible to ritual impurity, and no inference may be drawn with regard to blood of slaughter.
תָּא שְׁמַע: רַבִּי שִׁמְעוֹן אוֹמֵר: דַּם מַגֵּפָתוֹ אֵינוֹ מַכְשִׁיר. מַאי לָאו, הָא דַּם שְׁחִיטָה מַכְשִׁיר? לָא, הָא דַּם חֲלָלִים מַכְשִׁיר. אֲבָל דַּם שְׁחִיטָה מַאי, לָא מַכְשִׁיר?
The Gemara suggests: Come and hear another baraita contrary to Rav Asi’s statement. Rabbi Shimon says: Blood of the wound of an animal does not render other items susceptible to ritual impurity. What, is it not that one may infer that blood of slaughter renders food items susceptible to ritual impurity? The Gemara rejects this proof. No, infer that blood of animals that are killed renders food items susceptible to ritual impurity. The Gemara asks: But with regard to blood of slaughter, what is the halakha; that it does not render food items susceptible to ritual impurity?
לַשְׁמְעִינַן דַּם שְׁחִיטָה, וְכׇל שֶׁכֵּן דַּם מַגֵּפָתוֹ! דַּם מַגֵּפָתוֹ אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מָה לִי קַטְלֵיהּ כּוּלֵּהּ, מָה לִי קַטְלֵיהּ פַּלְגָא.
If so, let Rabbi Shimon teach us that blood of slaughter does not render the animal susceptible to ritual impurity, and we will conclude that all the more so that is the halakha with regard to blood of its wound. The Gemara answers: It was necessary for Rabbi Shimon to teach blood of its wound, as it could enter your mind to say: What difference is there to me if one killed the entire animal, and what difference is there to me if one killed half of the animal, i.e., wounded it? In both cases the blood should render the animal susceptible to ritual impurity. Therefore, Rabbi Shimon teaches that unlike the blood of an animal that was killed, the blood from an animal’s wound does not render food items susceptible to ritual impurity, and no inference may be drawn with regard to blood of slaughter.
וּמַאי שְׁנָא דַּם חֲלָלִים דְּמַכְשַׁיר? דִּכְתִיב: ״וְדַם חֲלָלִים יִשְׁתֶּה״.
The Gemara asks: What is different with regard to blood of animals that are killed that they render food items susceptible to ritual impurity? It is due to the fact that it is written: “Behold, they are a people that rises up as a lioness, and as a lion he lifts himself up; he shall not lie down until he eats of the prey and drinks blood of carcasses” (Numbers 23:24). The fact that the blood of a carcass, which in the context of the verse is referring to an animal that was killed, is mentioned in the context of drinking, indicates that it is a liquid that renders food items susceptible to ritual impurity.
דַּם שְׁחִיטָה נָמֵי כְּתִיב: ״עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם״! הָהוּא לְמִישְׁרֵי דָּמָן דִּפְסוּלֵי הַמּוּקְדָּשִׁין בַּהֲנָאָה הוּא דַּאֲתָא.
With regard to blood of slaughter it is also written: “Only, you shall not eat the blood; you shall pour it upon the earth as water” (Deuteronomy 12:16). The parallel to water ostensibly indicates that the blood of slaughter should also render food items susceptible to ritual impurity. The Gemara answers: That verse is not written with regard to susceptibility to impurity. The purpose for which it comes is to permit benefit from the blood of disqualified consecrated animals.
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Meet the diverse women learning Gemara at Hadran and hear their stories.
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Laura Shechter
Lexington, MA, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Silke Goldberg
Guildford, United Kingdom
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
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
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Sheila Hauser
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, Israel
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
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
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
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
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
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
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
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
Chullin 35
דְּלֵיכָּא כְּזַיִת בִּכְדֵי אֲכִילַת פְּרָס.
as there is not an olive-bulk of teruma in the amount of stew that he eats in the time it takes to eat a half-loaf of bread. Therefore, one need not treat the mixture with the level of purity required of teruma.
אָמַר רַבִּי יוֹנָתָן אָמַר רַבִּי: הָאוֹכֵל שְׁלִישִׁי שֶׁל תְּרוּמָה עַצְמָהּ – אָסוּר לֶאֱכוֹל, וּמוּתָּר לִיגַּע.
Rabbi Yonatan says that Rabbi Yehuda HaNasi says: For one who partakes of actual teruma that is impure with third-degree impurity, it is prohibited to partake of other teruma, but it is permitted to come into contact with teruma.
וְאִיצְטְרִיךְ דְּעוּלָּא, וְאִיצְטְרִיךְ דְּרַבִּי יוֹנָתָן, דְּאִי מִדְּעוּלָּא הֲוָה אָמֵינָא: הָנֵי מִילֵּי בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה, אֲבָל תְּרוּמָה – בִּנְגִיעָה נָמֵי אָסוּר, אִיצְטְרִיךְ דְּרַבִּי יוֹנָתָן. וְאִי מִדְּרַבִּי יוֹנָתָן הֲוָה אָמֵינָא: הָנֵי מִילֵּי תְּרוּמָה, אֲבָל חוּלִּין – בַּאֲכִילָה נָמֵי שְׁרֵי, צְרִיכִי.
The Gemara notes that the statement of Ulla was necessary and the statement of Rabbi Yonatan was necessary. As, if the halakha were learned exclusively from the statement of Ulla, I would say: This statement applies with regard to non-sacred food items that were prepared on the level of purity of teruma, but with regard to teruma itself perhaps contact is also prohibited. Therefore, the statement of Rabbi Yonatan was necessary. And if the halakha were learned exclusively from the statement of Rabbi Yonatan, I would say: This statement applies with regard to teruma, but with regard to non-sacred food that was prepared with purity of teruma, perhaps eating it is also permitted. Therefore, both statements are necessary.
יָתֵיב רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָּא קַמֵּיהּ דְּרַב נַחְמָן, וְיָתֵיב וְקָאָמַר: הָאוֹכֵל שְׁלִישִׁי שֶׁל חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקֹּדֶשׁ – טָהוֹר לֶאֱכוֹל בַּקֹּדֶשׁ, שֶׁאֵין לְךָ דָּבָר שֶׁעוֹשֶׂה רְבִיעִי בַּקֹּדֶשׁ אֶלָּא קֹדֶשׁ מִקּוֹדֶשׁ בִּלְבַד.
§ Rav Yitzḥak bar Shmuel bar Marta was sitting before Rav Naḥman, and he was sitting and saying: With regard to one who eats non-sacred food items that were prepared on the level of purity of sacrificial food, and these items had become impure with third-degree impurity, he is ritually pure in terms of the right to partake of sacrificial food, as you have nothing that confers fourth-degree impurity in sacrificial food other than consecrated sacrificial food alone, but non-sacred food prepared with the purity of sacrificial food does not.
מֵתִיב רָמֵי בַּר חָמָא: שְׁלִישִׁי – שֵׁנִי לַקֹּדֶשׁ, וְאֵין שֵׁנִי לַתְּרוּמָה. בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה. אַמַּאי? הָא לָאו קֹדֶשׁ מִקּוֹדֶשׁ הוּא!
Rami bar Ḥama raises an objection from the mishna cited earlier (33b): One who eats food with third-degree impurity assumes second–degree impurity vis-à-vis sacrificial food, and he does not assume second-degree impurity vis-à-vis teruma. Eating an item with third-degree impurity is feasible only in the case of non-sacred items, as partaking of impure teruma is prohibited. It is only possible in the case of non-sacred food items that were prepared as if their level of purity were on the level of the purity of teruma. According to the statement of Rav Yitzḥak bar Shmuel bar Marta, why does this food assume second-degree impurity? It is not sacrificial food, which is sanctified.
אֲמַר לֵיהּ: הַנַּח לִתְרוּמָה, שֶׁטׇּהֳרָתָהּ טוּמְאָה הִיא אֵצֶל הַקֹּדֶשׁ.
Rav Yitzḥak bar Shmuel bar Marta said to him: Leave teruma alone; its state of purity is impurity vis-à-vis sacrificial food. Therefore, non-sacred food that was prepared with the purity of teruma renders sacrificial food impure.
וּמְנָא תֵּימְרַאּ? דִּתְנַן: בִּגְדֵי עַם הָאָרֶץ מִדְרָס לִפְרוּשִׁין, בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה, בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ.
The Gemara asks: And from where do you say that the purity of teruma is impurity vis-à-vis sacrificial food? It is from a mishna (Ḥagiga 18b), as we learned: The halakhic status of the garments of an am ha’aretz, who does not scrupulously observe the halakhot of ritual purity, is like that of items rendered impure by treading, e.g., items designated for sitting or lying upon which a zav or a menstruating woman sits or lies, which are rendered a primary source of ritual impurity for individuals who scrupulously observe the halakhot of ritual purity [perushin] and eat their non-sacred food in a state of purity. In other words, it is considered a primary level of impurity for them. The halakhic status of the garments of perushin is like that of items rendered impure by treading for priests who partake of teruma. In addition, the halakhic status of the garments of priests who partake of teruma is like that of items rendered impure by treading for those who eat sacrificial food.
אָמַר רָבָא: מִדְרָסוֹת קָאָמְרַתְּ? שָׁאנֵי מִדְרָסוֹת,
Rava said: Are you saying that one can cite proof from the halakha of items rendered impure by treading that the state of purity of teruma is impurity vis-à-vis sacrificial food? No proof may be cited from there, as the decree that the halakhic status of the garments of priests who partake of teruma is like that of items rendered impure by treading for those who eat sacrificial food is different,
שֶׁמָּא תֵּשֵׁב עֲלֵיהֶן אִשְׁתּוֹ נִדָּה, אֲבָל בְּפֵירֵי לָא אָמְרִינַן. וְרַבִּי יִצְחָק בְּפֵירֵי נָמֵי אָמַר.
as with regard to garments there is concern lest his wife sit upon them when she is impure with the impurity of a menstruating woman. But with regard to produce, we do not say that if it was prepared with the purity of teruma it renders sacrificial food impure, and Rabbi Yitzḥak states his halakha with regard to produce as well.
מֵתִיב רַבִּי יִרְמְיָה מִדִּיפְתִּי: וּמִי אָמְרִינַן בְּפֵירֵי? וְהָתְנַן: אִם אָמַר ״הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ״ – נֶאֱמָן, וְלָא קָא (מטמא) [מְטַמְּיָא] לֵיהּ תְּרוּמָה לְקֹדֶשׁ. וְאִי אָמְרַתְּ: טׇהֳרָתָהּ טוּמְאָה הִיא אֵצֶל הַקֹּדֶשׁ – תְּטַמֵּא תְּרוּמָה לְקֹדֶשׁ!
Rabbi Yirmeya of Difti raises an objection to the opinion of Rabbi Yitzḥak: And do we say with regard to produce that if it was prepared with the purity of teruma it renders sacrificial food impure? But didn’t we learn in a mishna (Ḥagiga 24b): It is not permitted for a priest to accept teruma wine from an am ha’aretz, but if an am ha’aretz says to the priest: I separated and placed into this barrel of teruma wine a quarter–log of sacrificial wine, he is deemed credible? And this indicates that teruma does not render the sacrificial food impure. And if you say with regard to teruma that its state of purity is impurity vis-à-vis sacrificial food, let the teruma render the sacrificial food impure.
אֲמַר לֵיהּ: טוּמְאָה בְּחִבּוּרִין קָאָמְרַתְּ? טוּמְאָה בְּחִבּוּרִין שָׁאנֵי, דְּמִגּוֹ דִּמְהֵימַן אַקֹּדֶשׁ – מְהֵימַן נָמֵי אַתְּרוּמָה.
Rabbi Yitzḥak said to Rabbi Yirmeya of Difti: Are you are saying that there is an objection to my opinion based on the case of impurity in a case of food items, the teruma wine and the sacrificial wine, that are attached in one barrel? Impurity in a case of food items that are attached is different, as, since the am ha’aretz is deemed credible with regard to the sacrificial food, he is deemed credible with regard to the teruma as well.
מֵתִיב רַב הוּנָא בַּר נָתָן: הַשֵּׁנִי שֶׁבַּחוּלִּין מְטַמֵּא מַשְׁקֵה חוּלִּין, וּפוֹסֵל אוֹכְלֵי תְרוּמָה, וְהַשְּׁלִישִׁי מְטַמֵּא מַשְׁקֵה קֹדֶשׁ, וּפוֹסֵל אוֹכְלֵי קֹדֶשׁ, בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקֹּדֶשׁ.
Rav Huna bar Natan raises an objection from a baraita to the opinion of Rabbi Yitzḥak with regard to rendering sacrificial food impure with fourth-degree ritual impurity: Non-sacred food that is impure with second-degree impurity renders impure through contact a non-sacred liquid, which assumes first-degree impurity, and disqualifies teruma foods, in the sense that those foods are impure but do not transmit impurity to other food. And non-sacred food that is impure with third-degree impurity renders impure through contact a sacrificial liquid and disqualifies sacrificial foods, in the case of non-sacred food items that were prepared on the level of purity of sacrificial food. This contradicts the opinion of Rabbi Yitzḥak, who said that there is nothing that confers fourth-degree impurity in sacrificial food other than consecrated sacrificial food alone, but not non-sacred food prepared with the purity of sacrificial food.
תַּנָּאֵי הִיא, דְּתַנְיָא: חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת קֹדֶשׁ – הֲרֵי הֵן כְּחוּלִּין.
The Gemara answers that this matter is a dispute between tanna’im, as it is taught in a baraita: The halakhic status of non-sacred food items that were prepared on the level of purity of sacrificial food is like that of non-sacred foods, and they are incapable of assuming third-degree impurity.
רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: הֲרֵי הֵן כִּתְרוּמָה, לְטַמֵּא שְׁנַיִם, וְלִפְסוֹל אֶחָד.
Rabbi Elazar, son of Rabbi Tzadok, says: The halakhic status of non-sacred food items that were prepared on the level of purity of sacrificial food is like that of teruma. Accordingly, a primary source of ritual impurity is able to render two items impure: The food item with which it comes into contact assumes first-degree impurity, and the food item with which that came into contact assumes second-degree impurity. And that item is able to disqualify one further item, which assumes third-degree impurity but will not render sacrificial food impure with fourth-degree impurity. According to both opinions in this baraita, non-sacred food prepared with the purity of sacrificial food does not disqualify sacrificial food. According to the mishna in Teharot, it does disqualify sacrificial food.
רַבִּי שִׁמְעוֹן אוֹמֵר: הוּכְשְׁרוּ בִּשְׁחִיטָה. אָמַר רַב אַסִּי: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן, שְׁחִיטָתוֹ מַכְשֶׁרֶת וְלֹא דָּם.
§ The mishna states (33a): In the case of one who slaughters a domesticated animal, an undomesticated animal, or a bird, and blood did not emerge from them, Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. Rav Asi said that Rabbi Shimon would say: It is its slaughter that renders it susceptible to ritual impurity, and not the blood that emerges during the slaughter.
לֵימָא מְסַיַּיע לֵיהּ, רַבִּי שִׁמְעוֹן אוֹמֵר: הוּכְשְׁרוּ בִּשְׁחִיטָה. מַאי לָאו בִּשְׁחִיטָה וְלָא בְּדָם? לָא, אַף בִּשְׁחִיטָה.
The Gemara suggests: Let us say that the mishna supports the opinion of Rav Asi. Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. The Gemara asks: What, is it not that Rabbi Shimon is saying: By means of the slaughter and not by means of the blood from the slaughter? The Gemara answers: No, perhaps Rabbi Shimon is saying: The animal can be rendered susceptible to ritual impurity by means of blood and also by means of slaughter.
תָּא שְׁמַע: אָמַר לָהֶן רַבִּי שִׁמְעוֹן: וְכִי הַדָּם מַכְשִׁיר? וַהֲלֹא שְׁחִיטָה מַכְשֶׁרֶת! הָכִי קָאָמַר לָהֶן: וְכִי דָם בִּלְבַד מַכְשִׁיר? אַף שְׁחִיטָה נָמֵי מַכְשֶׁרֶת.
The Gemara suggests: Come and hear a baraita is support of Rav Asi’s statement. Rabbi Shimon said to the Rabbis: Is it blood that renders the animal susceptible to ritual impurity? But isn’t it slaughter that renders it susceptible? This indicates that Rabbi Shimon holds that it is specifically the slaughter and not the blood that renders the flesh susceptible to impurity. The Gemara rejects this proof. This is what Rabbi Shimon is saying to the Rabbis: Is it blood alone that renders the animal susceptible to ritual impurity? Slaughter too renders it susceptible.
תָּא שְׁמַע: רַבִּי שִׁמְעוֹן אוֹמֵר: דַּם הַמֵּת אֵינוֹ מַכְשִׁיר. מַאי לָאו, הָא דַּם שְׁחִיטָה מַכְשִׁיר? לָא, הָא דַּם חֲלָלִים מַכְשִׁיר, אֲבָל דַּם שְׁחִיטָה מַאי – לָא מַכְשִׁיר?
The Gemara suggests: Come and hear a baraita contrary to Rav Asi’s statement. Rabbi Shimon says: Blood of the animal that is dead of natural causes does not render food items susceptible to ritual impurity. What, is it not that one may infer that blood of slaughter renders food items susceptible to ritual impurity? The Gemara rejects this proof. No, infer that blood of animals that are killed renders food items susceptible to ritual impurity. The Gemara asks: But with regard to blood of slaughter, what then is the halakha; that it does not render food items susceptible to ritual impurity?
לַישְׁמְעִינַן דַּם שְׁחִיטָה, וְכׇל שֶׁכֵּן דַּם הַמֵּת! דַּם הַמֵּת אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מָה לִי קַטְלֵיהּ אִיהוּ, מָה לִי קַטְלֵיהּ מַלְאַךְ הַמָּוֶת? קָא מַשְׁמַע לַן.
If so, let Rabbi Shimon teach us that blood of slaughter does not render the animal susceptible to ritual impurity, and we will conclude that all the more so that is the halakha with regard to blood of the animal that is dead as a result of natural causes. The Gemara answers: It was necessary for Rabbi Shimon to teach the halakha of blood of the animal that is dead as a result of natural causes, as it could enter your mind to say: What difference is there to me if one killed the animal himself, and what difference is there to me if the animal was killed by the angel of death? In both cases the blood should render the animal susceptible to ritual impurity. Therefore, Rabbi Shimon teaches us that unlike blood of an animal that was killed, blood of an animal that is dead as a result of natural causes does not render food items susceptible to ritual impurity, and no inference may be drawn with regard to blood of slaughter.
תָּא שְׁמַע: רַבִּי שִׁמְעוֹן אוֹמֵר: דַּם מַגֵּפָתוֹ אֵינוֹ מַכְשִׁיר. מַאי לָאו, הָא דַּם שְׁחִיטָה מַכְשִׁיר? לָא, הָא דַּם חֲלָלִים מַכְשִׁיר. אֲבָל דַּם שְׁחִיטָה מַאי, לָא מַכְשִׁיר?
The Gemara suggests: Come and hear another baraita contrary to Rav Asi’s statement. Rabbi Shimon says: Blood of the wound of an animal does not render other items susceptible to ritual impurity. What, is it not that one may infer that blood of slaughter renders food items susceptible to ritual impurity? The Gemara rejects this proof. No, infer that blood of animals that are killed renders food items susceptible to ritual impurity. The Gemara asks: But with regard to blood of slaughter, what is the halakha; that it does not render food items susceptible to ritual impurity?
לַשְׁמְעִינַן דַּם שְׁחִיטָה, וְכׇל שֶׁכֵּן דַּם מַגֵּפָתוֹ! דַּם מַגֵּפָתוֹ אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: מָה לִי קַטְלֵיהּ כּוּלֵּהּ, מָה לִי קַטְלֵיהּ פַּלְגָא.
If so, let Rabbi Shimon teach us that blood of slaughter does not render the animal susceptible to ritual impurity, and we will conclude that all the more so that is the halakha with regard to blood of its wound. The Gemara answers: It was necessary for Rabbi Shimon to teach blood of its wound, as it could enter your mind to say: What difference is there to me if one killed the entire animal, and what difference is there to me if one killed half of the animal, i.e., wounded it? In both cases the blood should render the animal susceptible to ritual impurity. Therefore, Rabbi Shimon teaches that unlike the blood of an animal that was killed, the blood from an animal’s wound does not render food items susceptible to ritual impurity, and no inference may be drawn with regard to blood of slaughter.
וּמַאי שְׁנָא דַּם חֲלָלִים דְּמַכְשַׁיר? דִּכְתִיב: ״וְדַם חֲלָלִים יִשְׁתֶּה״.
The Gemara asks: What is different with regard to blood of animals that are killed that they render food items susceptible to ritual impurity? It is due to the fact that it is written: “Behold, they are a people that rises up as a lioness, and as a lion he lifts himself up; he shall not lie down until he eats of the prey and drinks blood of carcasses” (Numbers 23:24). The fact that the blood of a carcass, which in the context of the verse is referring to an animal that was killed, is mentioned in the context of drinking, indicates that it is a liquid that renders food items susceptible to ritual impurity.
דַּם שְׁחִיטָה נָמֵי כְּתִיב: ״עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם״! הָהוּא לְמִישְׁרֵי דָּמָן דִּפְסוּלֵי הַמּוּקְדָּשִׁין בַּהֲנָאָה הוּא דַּאֲתָא.
With regard to blood of slaughter it is also written: “Only, you shall not eat the blood; you shall pour it upon the earth as water” (Deuteronomy 12:16). The parallel to water ostensibly indicates that the blood of slaughter should also render food items susceptible to ritual impurity. The Gemara answers: That verse is not written with regard to susceptibility to impurity. The purpose for which it comes is to permit benefit from the blood of disqualified consecrated animals.
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