Masechet Chullin Daf 36
Jan. 2nd, 2019 10:12 pm![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
seekingferretDaf 36
The rule for food is that in order for it to be susceptible to tumah, it must have had moisture put on it with the approval (though not necessarily intent) of the owner. The moisture can be one of several types of liquid- water, blood, oil, wine, a few others... And in most of these cases there are specific requirements. The Rabbis distinguish between rain water and water drawn from the ground, for example.
The Gemara discusses the particulars of blood rendering food susceptible to tumah. Here, too, there are distinctions. Blood from a shechted animal renders susceptible to tumah. Blood from a wound on a living animal does not. The Gemara discusses for a bit the scenario where you sever the trachea, then sever the jugular vein and blood sprays out, and then you complete the shechitah. Is the blood that sprayed out blood of a wound or blood of a shechita? There's a machlokess that hinges on our previous discussion of whether shechita starts with the beginning of shechita or the end of shechita, and a middle position that says that maybe the blood is in an indeterminate state until the shechita is completed and then you make the determination that it does render food susceptible to tumah.
Later on, Rabbi Shimon ben Lakish asks a question about a different mechanism by which food becomes susceptible to tumah. We learn in a baraisa that food that is completely untouched by liquid is susceptible to tumah if it is kodesh, designated as part of a sacrifice. But Resh Lakish is not certain if this susceptibility follows the same rules as ordinary susceptibility to tumah as caused by a liquid. Is it just that the kodesh itself is susceptible to tumah, but it does not take on a status of rishon l'tumah or sheni l'tumah where it can transmit that tumah to other things? Or is it susceptible to tumah in exactly the same way as the ordinary mechanism, where it can transmit tumah?
At first the Rabbis bring several comparable cases that seem to support the idea that it works the same as ordinary liquid-induced susceptibility to tumah, but each of these cases is a D'Rabbanan gezeirah. Resh Lakish then establishes that this idea that kodesh is inherently susceptible to tumah is D'oraysa from a verse about the Shelamim offering, and so he is trying to understand whether the special rules that only apply to tumah d'oraysa kodshim apply here.
Teiku.
One of the D'Rabbanan cases, about whether grapes pressed in a certain way transmit tumah, is interesting because it's a disagreement Beis Shammai and Beis Hillel where we rule according to Beis Shammai. The full story is in Shabbos 17a. Famously Beis Hillel almost always prevails in the many arguments between Beis Shammai and Beis Hillel, but in this case there was some sort of political fighting in the Sanhedrin and it ended up with the Rabbis voting to rule according to Shammai and, er... sour grapes all around. Sorry.
The rule for food is that in order for it to be susceptible to tumah, it must have had moisture put on it with the approval (though not necessarily intent) of the owner. The moisture can be one of several types of liquid- water, blood, oil, wine, a few others... And in most of these cases there are specific requirements. The Rabbis distinguish between rain water and water drawn from the ground, for example.
The Gemara discusses the particulars of blood rendering food susceptible to tumah. Here, too, there are distinctions. Blood from a shechted animal renders susceptible to tumah. Blood from a wound on a living animal does not. The Gemara discusses for a bit the scenario where you sever the trachea, then sever the jugular vein and blood sprays out, and then you complete the shechitah. Is the blood that sprayed out blood of a wound or blood of a shechita? There's a machlokess that hinges on our previous discussion of whether shechita starts with the beginning of shechita or the end of shechita, and a middle position that says that maybe the blood is in an indeterminate state until the shechita is completed and then you make the determination that it does render food susceptible to tumah.
Later on, Rabbi Shimon ben Lakish asks a question about a different mechanism by which food becomes susceptible to tumah. We learn in a baraisa that food that is completely untouched by liquid is susceptible to tumah if it is kodesh, designated as part of a sacrifice. But Resh Lakish is not certain if this susceptibility follows the same rules as ordinary susceptibility to tumah as caused by a liquid. Is it just that the kodesh itself is susceptible to tumah, but it does not take on a status of rishon l'tumah or sheni l'tumah where it can transmit that tumah to other things? Or is it susceptible to tumah in exactly the same way as the ordinary mechanism, where it can transmit tumah?
At first the Rabbis bring several comparable cases that seem to support the idea that it works the same as ordinary liquid-induced susceptibility to tumah, but each of these cases is a D'Rabbanan gezeirah. Resh Lakish then establishes that this idea that kodesh is inherently susceptible to tumah is D'oraysa from a verse about the Shelamim offering, and so he is trying to understand whether the special rules that only apply to tumah d'oraysa kodshim apply here.
Teiku.
One of the D'Rabbanan cases, about whether grapes pressed in a certain way transmit tumah, is interesting because it's a disagreement Beis Shammai and Beis Hillel where we rule according to Beis Shammai. The full story is in Shabbos 17a. Famously Beis Hillel almost always prevails in the many arguments between Beis Shammai and Beis Hillel, but in this case there was some sort of political fighting in the Sanhedrin and it ended up with the Rabbis voting to rule according to Shammai and, er... sour grapes all around. Sorry.