Daf 117 — Chullin 117 Summary

Chullin 117 – Good Morning Raboisai Rennet from a Treifah The Gemara continues the discussion of rennet – milk found inside an animal’s stomach. The Mishnah had taught: • If a kosher animal nursed from a treifah, the rennet is forbidden • If a treifah nursed from a kosher animal, the rennet is permitted The determining factor is: • Where the milk originally came from So milk from a kosher source: • Remains permitted even when found inside a treifah. Why Is Neveilah Different? The Gemara asks: Earlier we learned that rennet found inside: • A neveilah Can be forbidden. Why should a treifah be different? Rav Chisda initially explains: • The prohibition of rennet from a neveilah is Rabbinic • It looks like one is eating from the neveilah But with a treifah: • The animal underwent shechitah • Therefore, there is less reason for this concern. Rav Yitzchak’s Kal Vachomer Rav Yitzchak challenges this explanation. Neveilah is naturally: • Repulsive to people Even non - Jews generally avoid: • An animal that simply died Yet the Rabbis supposedly prohibited: • Its rennet A treifah, however: • Was slaughtered normally • Looks like ordinary meat • Could more easily be confused with permitted meat Surely its rennet should also have been prohibited. Rebbe Yehoshua Retracted Rav Yitzchak therefore explains in the name of Rebbe Yochanan: The two rulings reflect: • Before Rebbe Yehoshua retracted his original opinion • And after his retraction Originally: • He treated the rennet of a neveilah as forbidden After retracting: • He no longer treated the rennet as part of the animal itself Therefore: • Rennet from a treifah can remain permitted when the milk itself came from a kosher source. Using an Animal’s Stomach to Make Cheese Rennet vs the Actual Stomach The Gemara distinguishes between: • The contents of the stomach • The actual stomach lining One may use: • Rennet contained inside a neveilah But one may not use: • The actual stomach skin of a neveilah Why? The rennet is treated as: • A separate substance But the stomach lining: • Is actual neveilah meat • And can give forbidden flavor to the cheese. An Animal Slaughtered by a Non - Jew The Gemara discusses an animal slaughtered by: • A non - Jew Although such an animal has the halachic status of neveilah: • The Gemara discusses whether there is an additional concern connected with idolatry. Practical Ruling The Gemara concludes: • The stomach skin of a neveilah may not be used to curdle cheese • The rennet inside a neveilah may be used • Rennet from an animal slaughtered by a non - Jew may also be used The concern is therefore: • The actual forbidden stomach tissue • Not the rennet itself. New Mishnah – Cheilev and Blood Stringencies of Cheilev Over Blood The Mishnah states: There are stringencies of cheilev – forbidden fat – that do not apply to blood. Cheilev has: • Me’ilah • Liability for piggul • Liability for nosar • Liability when eaten while tamei These additional prohibitions: • Do not apply to blood in the same way. Me’ilah Me’ilah means: • Improperly benefiting from something belonging to the Beis Hamikdash For example, if one benefits from consecrated property: • He must repay the value • Add an additional fifth • And bring the required korban. Piggul, Nosar & Tumah Piggul occurs when, during one of the essential avodos of a korban, the Kohen intends: • To eat the korban • Or offer its parts • Outside the permitted time This can make the korban: • Piggul And eating it can carry: • Kares. Nosar is: • Korban meat left beyond its permitted time. Tumah here means: • A tamei person eating kodshim. These prohibitions can apply to: • Cheilev of a korban But not in the same way to: • The blood. Stringency of Blood Over Cheilev Blood, however, has a broader prohibition. Forbidden blood applies to: • Beheimos – domestic animals • Chayos – wild animals • Birds • Kosher and non - kosher species Cheilev is much narrower: • The Torah prohibition of cheilev applies only to kosher beheimos It does not apply to: • Chayos, such as deer • Non - kosher animals. Me’ilah in the Fats of Kodshim Kalim When Does Me’ilah Begin? Before a korban such as a Shelamim is offered: • It is Kodshim Kalim Ordinarily: • Its meat is not subject to Me’ilah But after shechitah: • The parts designated for the Mizbe’ach become subject to Me’ilah. The Gemara asks: • What is the source? “As It Is Removed from the Shelamim” The Torah compares the parts of the Kohen Gadol’s special korban to: • Those removed from a Shelamim The Gemara understands that this teaches regarding the Shelamim: • Its sacrificial fats are subject to Me’ilah Even though the animal began as: • Kodshim Kalim. “All the Fat Belongs to Hashem” Rebbe derives this from: • “All the fat belongs to Hashem” Once the sacrificial fats are designated: • They belong to Hashem Therefore: • Improper benefit from them is Me’ilah. Why Are Both Pesukim Needed? If we only had: • “All the fat” We might think Me’ilah applies only to: • Actual cheilev But not: • The kidneys • Other sacrificial parts Therefore the comparison to the Shelamim teaches: • All the sacrificial portions are included. The Fat Tail Is the Fat Tail Forbidden Cheilev? A sheep has: • A fatty tail This fat is offered: • On the Mizbe’ach The Gemara asks: If it is called cheilev: • Why may ordinary people eat it? After all: • Cheilev is forbidden. Cheilev Must Apply to Ox, Sheep and Goat The Torah prohibits: • The cheilev of an ox, sheep and goat The prohibition must therefore refer to: • A type of fat common to all three The special fat tail: • Exists in sheep • But not in the same way in an ox or goat Therefore: • It is not included in the prohibition of ordinary cheilev. Nevertheless, when it is part of a korban: • It is offered on the Mizbe’ach • And is subject to Me’ilah. Why Blood Has No Me’ilah Three Teachings Regarding Blood The Gemara brings three expressions concerning korban blood to exclude it from Me’ilah. One expression is: • “For you” Meaning: • The blood is given for your kaparah • It is not treated as property from which benefit creates Me’ilah. Another teaches: • It is for atonement The third compares: • Before the mitzvah of the blood is completed • With after its mitzvah has been completed. No Me’ilah After the Mitzvah Is Finished Generally, once the mitzvah involving an item has been completed: • Me’ilah no longer applies The Gemara therefore learns: Just as korban blood is not subject to Me’ilah: • After its service is completed So too: • It is not subject to Me’ilah beforehand. Terumas Hadeshen – An Exception The Gemara challenges this principle from: • Terumas Hadeshen Every morning, ashes were removed from the Mizbe’ach and placed: • Beside the Mizbe’ach Even after: • The mitzvah had been completed They remained: • Forbidden for benefit. Bigdei Kohen Gadol Another apparent example is: • The special garments worn by the Kohen Gadol on Yom Kippur After their use: • They were not reused by him. The Gemara discusses whether: • They require permanent disposal • Or could be used by another Kohen. General Rule The Torah specifically teaches continued prohibition after the mitzvah in exceptional cases. Therefore: • We cannot automatically extend those cases to everything else. For ordinary mitzvah items: • Once their mitzvah has been completed, Me’ilah does not continue. Eglah Arufah The Gemara brings another item that remains forbidden for benefit after its mitzvah: • Eglah Arufah This is the calf whose neck is broken when: • A murdered person is found • And the murderer is unknown. Even after the procedure: • The calf remains forbidden for benefit. The Gemara uses this together with: • Terumas Hadeshen To discuss the rule of: • Two pesukim teaching the same exceptional law. Why Three Exclusions for Blood? Nosar, Me’ilah & Tumah The Gemara asks: Why does the Torah need: • Three separate exclusions regarding blood? They exclude blood from: • Nosar • Me’ilah • Tumah Therefore, if someone consumes korban blood: • He does not incur these additional korban - related prohibitions. Why No Special Exclusion for Piggul? The Gemara asks: Why isn't another pasuk required to exclude blood from: • Piggul? Answer – The Matir Principle Piggul applies only to something: • Which has another item that permits it For example: • The blood service permits the korban meat to be eaten • And permits the sacrificial parts to be offered Therefore: • The meat and sacrificial fats can become piggul. But the blood itself: • Is the matir – the thing doing the permitting Nothing else: • Permits the blood. Therefore: • Piggul does not apply to the blood itself. הדרן עלך כל הבשר The Gemara completes: • Perek Kol HaBasar And begins: • Perek HaOr VeHaRotev. New Perek – Skin, Gravy & Other Parts Combining for Tumah of Food The Mishnah lists items that can combine with meat to reach the required amount for: • Tumah of food. These include: • Skin • Congealed gravy • Spice sediment • Meat shavings attached to the skin • Bones containing edible marrow • Sinews • The edible lower part of horns • Hooves Required Amount For Tumah of food: • A kabeitzah – the volume of an egg – is required. These parts can sometimes: • Join with the actual food • To complete that amount. Why Can Inedible Parts Combine? Some of these items are not themselves normally eaten. They can nevertheless count because they serve as: • A shomer – protection for the food Or: • A yad – a handle used to hold the food. Examples Skin can protect: • The meat beneath it A shell can protect: • The food inside it A stem can serve as: • A handle for a fruit. Therefore: • They can be halachically connected to the food for Tumah. But Not for Tumah of Neveilah These items combine for: • Tumah of food But not for: • Tumah of neveilah. Difference Tumah of food requires: • A kabeitzah Tumah of neveilah requires: • A kezayis of actual neveilah. Therefore: • Skin, bones and similar parts cannot simply complete the required kezayis of neveilah. Shechting a Non - Kosher Animal A Remarkable Halacha The Mishnah discusses a Jew who shechts: • A non - kosher animal While the animal is still: • Moving after the shechitah It can already have the status of: • Food for Tumah purposes. Why? A Jew’s valid act of shechitah demonstrates: • His intention to treat the animal as food Even though: • The animal itself is not kosher. Therefore, his intention can give it: • The status of food • For the laws of Tumah. A Non - Jew’s Shechitah Is Different If a non - Jew performs the same shechitah: • It does not have the same halachic significance Similarly, if a Jew kills the animal through: • Nechirah – killing rather than proper shechitah It does not create: • The same immediate food status. Key Chiddush The remarkable point is: Even though a non - kosher animal can never become permitted for a Jew to eat: • A Jew’s proper shechitah still has halachic significance His intention through shechitah: • Can establish it as “food” regarding Tumah. When Does Tumah of Neveilah Begin? Although the animal can be considered food for Tumah purposes while still moving: • It does not yet convey Tumah of neveilah. Tumah of neveilah begins only: • When the animal actually dies. This demonstrates the difference between: • Food status • Neveilah status. Key Chazarah • Rennet is judged by the milk’s original source: kosher milk can remain permitted even inside a treifah. • Rebbe Yehoshua originally treated rennet of a neveilah as forbidden but later retracted. • The rennet inside a neveilah is separate from the animal, while the actual stomach lining is neveilah and can prohibit cheese by giving flavor. • The new Mishnah compares cheilev and blood: cheilev has Me’ilah, piggul, nosar and tumah, while the prohibition of blood applies more broadly to animals and birds. • The sacrificial fats of Kodshim Kalim become subject to Me’ilah once designated for the Mizbe’ach. • A sheep’s fat tail is offered on the Mizbe’ach but is not forbidden cheilev, because the Torah’s cheilev prohibition refers to fat common to ox, sheep and goat. • Korban blood is excluded from Me’ilah, nosar and tumah. • Blood cannot become piggul because it is itself the matir – it permits the meat and sacrificial parts – and nothing else is needed to permit the blood. • Terumas Hadeshen and Eglah Arufah are exceptional cases that remain forbidden for benefit even after their mitzvah has been completed. • The ninth Perek begins with skin, gravy, spices, meat shavings, bones, sinews, horn roots and hooves combining with meat for Tumah of food, but not for Tumah of neveilah. • A shomer protects food and a yad serves as its handle; either can sometimes be considered connected to the food for Tumah. • A Jew’s proper shechitah of a non - kosher animal can establish it as food for Tumah while it is still moving, even though it can never become kosher to eat. • Tumah of neveilah itself begins only once the animal actually dies. 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