Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
Want to dedicate learning? Get started here:
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This week’s learning is sponsored by Fally Klein in memory of her Uncle Shimon Lemmer, Shimon Ben Naftali Menachem z”l. “He found such comfort in his daily daf, especially toward the end of his life. May the Torah that brought him comfort be an aliyah for his neshamah. We’ll miss you terribly.”
Chullin 116
חֲדָא מֵחֲדָא קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן, חֲדָא מִתַּרְתֵּי אֲפִילּוּ כֹּל דְּהוּ פָּרְכִינַן.
As stated above, for any a fortiori inference of a single source from a single source, one can refute the derivation by invoking a unique leniency in the supposedly stringent case and a stringency in the lenient one, but one cannot refute it by simply mentioning any aspect unique to the first source. And for inferences of one source from two other sources one can even refute the derivation by mentioning any aspect unique to the first source.
חֲדָא מִתְּלָת, אִי הָדַר דִּינָא וְאָתֵי בְּמָה הַצַּד – פָּרְכִינַן כֹּל דְּהוּ, וְאִי לָא – קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן.
For inferences of one source from three other sources, as suggested here, only if the inference reverts to its starting point, as each source possesses its own unique stringency, and the halakha is then derived by analogy from the common element of all of them, can one refute the inference by mentioning any factor unique to the source cases. But if the inference does not revert, one can refute the derivation only by invoking a leniency and a stringency, but one cannot refute it by mentioning any unique factor. The suggested inference does not revert, since the prohibition of diverse kinds in a vineyard possesses no stringent element that the other sources lack. Therefore, the fact that all the source cases involve produce is immaterial, and the inference from diverse kinds in a vineyard stands.
וְלִפְרוֹךְ: מָה לְכִלְאֵי הַכֶּרֶם, שֶׁכֵּן לֹא הָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר? אָמַר רַב אַדָּא בַּר אַהֲבָה: זֹאת אוֹמֶרֶת – כִּלְאֵי הַכֶּרֶם עִיקָּרָן נֶאֱסָר, וְהָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר קוֹדֶם הַשְׁרָשָׁה.
The Gemara suggests: But let one refute the inference as follows: What is unique about diverse kinds in a vineyard? They are unique in that they had no time that they were fit. The produce is forbidden as soon as it begins to grow, whereas meat and milk are prohibited only when they are cooked together. Rav Adda bar Ahava said: If this suggestion was not employed, that is to say that even the roots of diverse kinds in a vineyard are prohibited, including the seeds and saplings from which the hybrid plants grow. And they too had a time when they were fit, before taking root. Consequently, the premise of the question must be false.
מֵתִיב רַב שְׁמַעְיָה בַּר זְעֵירָא: הַמַּעֲבִיר עָצִיץ נָקוּב בַּכֶּרֶם, אִם הוֹסִיף מָאתַיִם – אָסוּר. הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.
Rav Shemaya bar Zeira raises an objection to this conclusion from a mishna (Kilayim 7:8): If one transfers a perforated pot with seeds in it into a vineyard, if the size of the plant growing in the pot increases by one two-hundredth of its previous size, such that the permitted original plant is less than two hundred times the amount of the prohibited growth and insufficient to nullify it, the produce is prohibited, due to the prohibition against planting diverse kinds in a vineyard. One may infer: If it increases, yes, it is prohibited; but if it does not increase, no, it is permitted. Apparently, only the additional growth is prohibited, not the planted seeds or saplings.
אָמַר אַבָּיֵי: תְּרֵי קְרָאֵי כְּתִיבִי, כְּתִיב ״פֶּן תִּקְדַּשׁ הַמְּלֵאָה״, וּכְתִיב ״הַזֶּרַע״.
Abaye said: Two verses are written, i.e., two separate terms in one verse indicate two separate prohibitions: The verse states: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you will sow be forfeited together with the increase of the vineyard” (Deuteronomy 22:9). It is written: “Lest the growth be forfeited,” indicating that it is prohibited only if it has grown, and it is written: “Of the seed,” from which it can be inferred that it is prohibited immediately when it is planted and takes root.
הָא כֵּיצַד? זָרוּעַ מֵעִיקָּרוֹ – בְּהַשְׁרָשָׁה, זָרוּעַ וּבָא, הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.
How can these texts be reconciled? Abaye explains: If it was planted initially in the vineyard, it becomes prohibited immediately upon taking root. But in a case where it was planted elsewhere and brought into the vineyard later, e.g., in a perforated pot, then one must distinguish: If its size increases in the vineyard, yes, the growth is prohibited; if its size does not increase, no, it is not prohibited.
מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: בָּשָׂר בְּחָלָב אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, שֶׁנֶּאֱמַר: ״כִּי עַם קָדוֹשׁ אַתָּה״, וְנֶאֱמַר לְהַלָּן: ״וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי״.
The Gemara notes: The mishna, which states that meat cooked in milk is prohibited for benefit, is not in accordance with the opinion of this tanna, as it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: It is prohibited to eat meat cooked in milk but it is permitted to derive benefit from it, as it is stated: “For you are a holy people to the Lord your God; you shall not cook a kid in its mother’s milk” (Deuteronomy 14:21). And the verse states elsewhere: “And you shall be holy people to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the field; you shall throw it to the dogs” (Exodus 22:30).
מָה לְהַלָּן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, אַף כָּאן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה.
The use of the word “holy” in both verses indicates that just as there, with regard to a tereifa, it is prohibited to eat it but one is permitted to derive benefit from it, as one may give it to the dogs, so too here, with regard to meat cooked in milk, it is prohibited to eat it but one is permitted to derive benefit from it.
רַבִּי עֲקִיבָא אוֹמֵר: חַיָּה וָעוֹף וְכוּ׳. הָנֵי – הָא אַפְּקִינְהוּ לִכְדִשְׁמוּאֵל.
§ The mishna states: Rabbi Akiva says: Cooking the meat of an undomesticated animal or a bird in milk is not prohibited by Torah law, as it is stated: “You shall not cook a kid in its mother’s milk” (Exodus 23:19, 34:26; Deuteronomy 14:21), three times, excluding an undomesticated animal, a bird, and a non-kosher animal. The Gemara raises a difficulty: Other halakhot have already been derived from these mentions of the word “kid,” in accordance with the statement of Shmuel (see 113b).
קָסָבַר רַבִּי עֲקִיבָא: אִיסּוּר חָל עַל אִיסּוּר, חֵלֶב וּמֵתָה לָא צְרִיכִי קְרָא, שְׁלִיל – גְּדִי מְעַלְּיָא הוּא, אִיַּיתַּרוּ לְהוּ כּוּלְּהוּ – פְּרָט לְחַיָּה, וְעוֹף, וְלִבְהֵמָה טְמֵאָה.
The Gemara answers: Rabbi Akiva maintains in general that a prohibition takes effect even where another prohibition already exists, and therefore forbidden fat and the meat of a dead animal, which are already prohibited, do not require a verse to teach that the prohibition of meat and milk applies to them. Furthermore, there is no need to derive from a verse that a fetus is included, as it is a full-fledged kid. Consequently, all three mentions of the word remain for him to expound that they serve to exclude an undomesticated animal and a bird and a non-kosher animal.
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: נֶאֱמַר ״לֹא תֹאכְלוּ״. מַאי אִיכָּא בֵּין רַבִּי יוֹסֵי הַגְּלִילִי לְרַבִּי עֲקִיבָא?
§ The mishna further teaches that Rabbi Yosei HaGelili says: It is stated: “You shall not eat of any animal carcass” (Deuteronomy 14:21), and in the same verse it is stated: “You shall not cook a kid in its mother’s milk.” This indicates that the meat of an animal that is subject to be prohibited due to the prohibition of eating an unslaughtered carcass is prohibited to cook in milk. Consequently, one might have thought it is prohibited to cook in milk the meat of a bird, which is subject to this prohibition. Therefore, the verse states: “In its mother’s milk,” to exclude a bird, which has no mother’s milk. The Gemara asks: What difference is there between the opinion of Rabbi Yosei HaGelili, who excludes a bird from the prohibition of meat and milk due to the phrase “in its mother’s milk,” and the opinion of Rabbi Akiva, who comes to the same conclusion as Rabbi Yosei HaGelili based upon the phrase “You shall not cook a kid”?
אִיכָּא בֵּינַיְיהוּ חַיָּה: רַבִּי יוֹסֵי הַגְּלִילִי סָבַר חַיָּה דְּאוֹרָיְיתָא, וְרַבִּי עֲקִיבָא סָבַר חַיָּה דְּרַבָּנַן.
The Gemara explains: There is a difference between them with regard to an undomesticated animal. Rabbi Yosei HaGelili maintains that the prohibition of cooking the meat of an undomesticated animal in milk applies by Torah law, as an undomesticated animal has mother’s milk, but Rabbi Akiva maintains that the prohibition of cooking the meat of an undomesticated animal in milk applies only by rabbinic law, as it is excluded by the phrase: “You shall not cook a kid.”
אִיבָּעֵית אֵימָא, עוֹף אִיכָּא בֵּינַיְיהוּ: רַבִּי עֲקִיבָא סָבַר חַיָּה וָעוֹף אֵינָן מִן הַתּוֹרָה, הָא מִדְּרַבָּנַן אֲסִירִי, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר עוֹף אֲפִילּוּ מִדְּרַבָּנַן נָמֵי לָא אֲסִיר.
If you wish, say instead that there is a difference between them with regard to the meat of a bird itself: Rabbi Akiva maintains that the prohibitions of an undomesticated animal and a bird do not apply by Torah law; but it may be inferred from his statement that they are prohibited by rabbinic law. And Rabbi Yosei HaGelili maintains that a bird is not prohibited even by rabbinic law.
תַּנְיָא נָמֵי הָכִי: בִּמְקוֹמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיוּ כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת בַּרְזֶל, בִּמְקוֹמוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הָיוּ אוֹכְלִין בְּשַׂר עוֹף בְּחָלָב.
The Gemara notes: That distinction is also taught in a baraita: In the locale of Rabbi Eliezer, where his ruling was followed, they would cut down trees on Shabbat to prepare charcoal from them with which to light a fire to fashion iron tools with which to circumcise a child on Shabbat. In Rabbi Eliezer’s opinion, not only does the mitzva of circumcision override Shabbat, but also any action required for the preparation of the tools necessary for the circumcision likewise overrides Shabbat. The baraita adds: In the locale of Rabbi Yosei HaGelili they would eat bird meat cooked in milk. Evidently, Rabbi Yosei HaGelili maintains that the prohibition of meat cooked in milk does not include birds.
לֵוִי אִיקְּלַע לְבֵי יוֹסֵף רִישְׁבָּא, אַיְיתוֹ לְקַמֵּיהּ רֵישָׁא דְּטַוָּוסָא בַּחֲלָבָא, וְלָא אֲמַר לְהוּ וְלָא מִידֵּי. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי, אֲמַר לֵיהּ: אַמַּאי לָא תְּשַׁמְּתִינְהוּ?
The Gemara relates: Levi happened to come to the house of Yosef the bird hunter [rishba]. They served him the head of a peacock [tayvasa] in milk and he did not say anything to them. When Levi came before Rabbi Yehuda HaNasi, Rabbi Yehuda HaNasi said to him: Why did you not excommunicate these people who eat bird meat cooked in milk, contrary to the decree of the Sages?
אֲמַר לֵיהּ: אַתְרֵיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא הוּא, וְאָמֵינָא: דְּרַשׁ לְהוּ כְּרַבִּי יוֹסֵי הַגְּלִילִי, דְּאָמַר: יָצָא עוֹף שֶׁאֵין לוֹ חֲלֵב אֵם.
Levi said to him: It was in the locale of Rabbi Yehuda ben Beteira, and I said: Perhaps he taught them that the halakha is in accordance with the opinion of Rabbi Yosei HaGelili, who said that the phrase “in its mother’s milk” serves to exclude a bird, which does not have mother’s milk. If so, I could not prohibit it to them, and I certainly could not excommunicate them for following their ruling.
מַתְנִי׳ קֵבַת גּוֹי וְשֶׁל נְבֵלָה – הֲרֵי זוֹ אֲסוּרָה. הַמַּעֲמִיד בְּעוֹר שֶׁל קֵבָה כְּשֵׁרָה,
MISHNA: The congealed milk in the stomach of the animal of a gentile and of an unslaughtered animal carcass is prohibited. With regard to one who curdled milk by using the skin of the stomach of a kosher animal as a coagulant to make cheese, which may then have the taste of meat cooked in milk,
אִם יֵשׁ בְּנוֹתֵן טַעַם – הֲרֵי זוֹ אֲסוּרָה. כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה – קֵבָתָהּ אֲסוּרָה. טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה – קֵבָתָהּ מוּתֶּרֶת, מִפְּנֵי שֶׁכָּנוּס בְּמֵעֶיהָ.
if the measure of the skin is enough to impart flavor to the milk, that cheese is prohibited. In the case of a kosher animal that suckled milk from a tereifa, the milk in its stomach is prohibited, as the milk is from the tereifa. If it was a tereifa that suckled milk from a kosher animal, the milk in its stomach is permitted, as the milk is from the kosher animal. In both cases, the milk that an animal suckles has the status of the animal from which it was suckled, and not that of the animal which suckled, because the milk is collected in its innards and is not an integral part of its body.
גְּמָ׳ אַטּוּ קֵבַת גּוֹי לָאו נְבֵלָה הִיא? אָמַר רַב הוּנָא: הָכָא בְּלוֹקֵחַ גְּדִי מִן הַגּוֹי עָסְקִינַן, וְחָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּרֵפָה.
GEMARA: The mishna makes reference to the stomach of the animal of a gentile and that of an unslaughtered carcass. The Gemara asks: Is that to say that the stomach of an animal slaughtered by a gentile is not itself a carcass? Why does the tanna of the mishna differentiate between them? Rav Huna said: The mishna here is not referring to an animal slaughtered by a gentile. Rather, we are dealing with a Jew who purchases a kid from a gentile and slaughters it himself. Therefore, the kid is not prohibited as a carcass, but we are concerned that perhaps it suckled from a tereifa animal, and it is therefore prohibited.
וּמִי חָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּרֵפָה? וְהָתְנַן: לוֹקְחִים בֵּיצִים מִן הַגּוֹיִם, וְאֵין חוֹשְׁשִׁין לֹא מִשּׁוּם נְבֵלָה וְלֹא מִשּׁוּם טְרֵפָה! אֶלָּא אֵימָא: חָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּמֵאָה.
The Gemara asks: And are we concerned that perhaps it suckled from an animal that is a tereifa? But didn’t we learn in a baraita (Tosefta 3:8): One may purchase eggs from gentiles, and we are not concerned that perhaps the eggs came from a carcass nor that they came from a tereifa. The Gemara answers: Indeed, there is no concern that the kid might have suckled from a tereifa. Rather, say that we are concerned that perhaps it suckled from a non-kosher animal, and therefore the milk in its stomach is prohibited.
וּמַאי שְׁנָא טְרֵפָה דְּלָא חָיְישִׁינַן, וּמַאי שְׁנָא טְמֵאָה דְּחָיְישִׁינַן? טְרֵפָה לָא שְׁכִיחָא, טְמֵאָה שְׁכִיחָא.
The Gemara asks: And what is different about a tereifa that we are not concerned that perhaps the animal suckled from it, and what is different about a non-kosher animal that we are concerned? The Gemara answers: A tereifa animal is not common, whereas a non-kosher animal is common, and it is therefore more likely that the young animal suckled from one.
אִי שְׁכִיחָא, אֲפִילּוּ גַּבֵּי דִּידַן נֵיחוּשׁ! אֲנַן דְּבָדְלִינַן מִינַּיְיהוּ, וְכִי חָזֵינַן לְהוּ מַפְרְשִׁינַן לְהוּ – לָא גְּזַרוּ בְּהוּ רַבָּנַן. אִינְהוּ דְּלָא בְּדִילִי מִינַּיְיהוּ, וְכִי חָזוּ לְהוּ לָא מַפְרְשִׁי לְהוּ – גְּזַרוּ בְּהוּ רַבָּנַן.
The Gemara raises a difficulty: If suckling from a non-kosher animal is common, then let us be concerned even with regard to our own animals. The Gemara responds: We Jews, who separate ourselves from non-kosher animals, when we see them we immediately distance our suckling animals from them. Therefore, the Sages did not issue a decree with regard to animals purchased from Jews. But as for the gentiles, who do not separate themselves from non-kosher animals, when they see them they do not distance their kosher animals from them. Consequently, the Sages issued a decree with regard to animals purchased from a gentile.
וּשְׁמוּאֵל אָמַר: חֲדָא קָתָנֵי, קֵבַת שְׁחִיטַת גּוֹי – נְבֵלָה.
And Shmuel said a different explanation of the mishna’s language: The tanna of the mishna is teaching only one halakha: The congealed milk in the stomach of an animal slaughtered by a gentile is like a carcass, and it is therefore prohibited.
וּמִי אָמַר שְׁמוּאֵל הָכִי? וְהָאָמַר שְׁמוּאֵל: מִפְּנֵי מָה אָסְרוּ גְּבִינַת הַגּוֹיִם – מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּעוֹר קֵבַת נְבֵלָה. הָא קֵבָה גּוּפַהּ שַׁרְיָא!
The Gemara asks: And did Shmuel actually say this? Does he hold that the milk in the stomach of an unslaughtered animal is prohibited as if it were part of its body? But didn’t Shmuel say: For what reason did the Sages prohibit the cheese of gentiles? It is because they curdle it with the skin of the stomach of a carcass. One may infer consequently that congealed milk, or rennet, from the stomach of a gentile’s animal is itself permitted and would not render the cheese prohibited if used as a coagulant.
לָא קַשְׁיָא: כָּאן – קוֹדֶם חֲזָרָה, כָּאן – לְאַחַר חֲזָרָה.
The Gemara answers: That is not difficult. Elsewhere (Avoda Zara 29b), Rabbi Yehoshua teaches two reasons for the prohibition on gentile cheese. Initially, he held it to be prohibited because it is curdled using rennet from the stomach of an animal carcass. He later adopted the opinion that such rennet is permitted, and that the cheese is prohibited because it is curdled using rennet from the stomach of calves used for idol worship, which is prohibited. Therefore, the mishna here, which states that the rennet in a carcass’s stomach is itself prohibited, was taught before Rabbi Yehoshua’s retraction, while Shmuel’s statement there, that the Sages prohibited gentile cheese only because it is curdled with the skin of the stomach of a carcass, was after Rabbi Yehoshua’s retraction.
כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה [וְכוּ׳]. וְהָא קָתָנֵי רֵישָׁא: קֵבַת גּוֹי וְשֶׁל נְבֵלָה הֲרֵי זוֹ אֲסוּרָה?
§ The mishna teaches: In the case of a kosher animal that suckled milk from a tereifa, the milk in its stomach is prohibited, whereas if a tereifa suckled milk from a kosher animal, the milk in its stomach is permitted. The Gemara raises a difficulty: But doesn’t the first clause of the mishna teach: The congealed milk in the stomach of the animal of a gentile and of a carcass is prohibited? What is the difference between the milk found in the stomach of a tereifa in the second clause and the milk found in the stomach of an unslaughtered carcass in the first clause?
אָמַר רַב חִסְדָּא: רֵישָׁא נִרְאֶה כְּאוֹכֵל נְבֵלוֹת, הָכָא אִיכָּא שְׁחִיטָה.
Rav Ḥisda said: In fact, milk found in the stomach of a carcass is not itself prohibited. The first clause of the mishna prohibits it only because one who partakes of it looks like one who eats carcasses, which is repulsive. By contrast, here, with regard to a tereifa, the consumption of milk found in its stomach is less repulsive, as here there is at least slaughter of the animal.
אֲמַר לֵיהּ רָבָא: וְלָאו כֹּל דְּכֵן הוּא? וּמָה נְבֵלָה דִּמְאִיסָה, דְּאִי שָׁרֵית לֵיהּ קֵבָתָהּ לָא אָתֵי לְמֵיכַל מִינַּהּ, אָמְרַתְּ לָא. טְרֵפָה שְׁחוּטָה, דְּאִי שָׁרֵית אָתֵי לְמֵיכַל מִינַּהּ, לֹא כׇּל שֶׁכֵּן?
Rava said to Rav Ḥisda: But is it not possible to claim a fortiori that milk found in the stomach of a tereifa should be prohibited? Just as with regard to a carcass, which is so repulsive that even if you permit the milk in its stomach people will not come to partake of the meat, you nevertheless said the milk is not permitted for consumption, is it not all the more so with regard to a tereifa that has been slaughtered, which is not as repulsive, such that if you permit the milk in its stomach people might come to partake of it?
אֶלָּא אָמַר רַב יִצְחָק, אָמַר רַבִּי יוֹחָנָן: לָא קַשְׁיָא, כָּאן קוֹדֶם חֲזָרָה, כָּאן לְאַחַר חֲזָרָה, וּמִשְׁנָה לֹא זָזָה מִמְּקוֹמָהּ.
Rather, Rav Yitzḥak said that Rabbi Yoḥanan says: This question is not difficult. The first clause of the mishna here, which teaches that the milk in the stomach of a carcass is prohibited, was taught before Rabbi Yehoshua’s retraction cited above, whereas the latter clause there, that milk from the stomach of a tereifa is permitted, was taught after Rabbi Yehoshua’s retraction. A mishna can sometimes preserve an older ruling and then immediately teach a contradictory later ruling, because a mishna does not move from its place. Since the first clause of the mishna was already canonized, it was not removed, despite Rabbi Yehoshua’s change of opinion.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: מַעֲמִידִין בְּקֵבַת נְבֵלוֹת, וְאֵין מַעֲמִידִין בְּקֵבַת שְׁחִיטַת גּוֹי. אָמַר לְפָנָיו רַבִּי שִׁמְעוֹן בַּר אַבָּא: כְּמַאן? כְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר סְתָם מַחְשֶׁבֶת גּוֹי לַעֲבוֹדָה זָרָה.
§ Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: One may curdle milk with rennet extracted from the stomach of carcasses, but one may not curdle milk with rennet from the stomach of animals slaughtered by a gentile. Rabbi Shimon bar Abba said before Rabbi Ḥiyya bar Abba: In accordance with whose opinion is this ruling? It is in accordance with the opinion of Rabbi Eliezer, who said: A gentile’s presumed intention during slaughter is for idol worship. Therefore, the prohibition against deriving benefit from an animal slaughtered in idol worship applies to it, and this prohibition includes the contents of its stomach that are not actually part of its body. By contrast, a carcass is prohibited only for consumption, and the prohibition does not extend to the contents of its stomach.
אֲמַר לֵיהּ: וְאֶלָּא כְּמַאן?
Rabbi Ḥiyya bar Abba said to Rabbi Shimon bar Abba: Rather, in accordance with whose opinion could this ruling be? Of course it is the opinion of Rabbi Eliezer.
כִּי אֲתָא רַב שְׁמוּאֵל בַּר רַב יִצְחָק, אָמַר רַבִּי יוֹחָנָן: מַעֲמִידִין בֵּין בְּקֵבַת נְבֵלָה, בֵּין בְּקֵבַת שְׁחִיטַת גּוֹי, שֶׁלֹּא לָחוֹשׁ לְדִבְרֵי רַבִּי אֱלִיעֶזֶר.
The Gemara relates: When Rav Shmuel bar Rav Yitzḥak came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: One may curdle milk both with rennet from the stomach of a carcass and with rennet from the stomach of an animal slaughtered by a gentile, as there is no need to be concerned for the statement of Rabbi Eliezer. According to this account, Rabbi Yoḥanan does not maintain that a gentile’s presumed intention is for idol worship.
וְהִלְכְתָא: אֵין מַעֲמִידִין בָּעוֹר קֵבַת נְבֵלָה, אֲבָל מַעֲמִידִין בְּקֵבַת נְבֵלָה, וּבְקֵבַת שְׁחִיטַת גּוֹי, וּבְקֵבַת כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה, וְכׇל שֶׁכֵּן בְּקֵבַת טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה. מַאי טַעְמָא? חָלָב הַמְכוּנָּס בָּהּ פִּירְשָׁא בְּעָלְמָא הוּא.
The Gemara concludes: And the halakha is: One may not curdle milk with the skin of the stomach of a carcass, but one may curdle milk with rennet from the stomach of a carcass and with rennet from the stomach of an animal slaughtered by a gentile, and with rennet from the stomach of a kosher animal that suckled from a tereifa, and all the more so with rennet from the stomach of a tereifa animal that suckled from a kosher animal. What is the reason for these lenient rulings? The milk collected in a stomach is merely secretion and is not considered food that can be prohibited.
מַתְנִי׳ חוֹמֶר בַּחֵלֶב מִבַּדָּם, וְחוֹמֶר בַּדָּם מִבַּחֵלֶב. חוֹמֶר בַּחֵלֶב – שֶׁהַחֵלֶב
MISHNA: Although animal fats and blood are similar in that they are both prohibited by Torah law and punishable by karet, there are elements more stringent in the prohibition of fat than in that of blood, and likewise there are elements more stringent in the prohibition of blood than in that of fat. The elements more stringent in the prohibition of fat are the following: The first is that with regard to fat of an offering,
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Chullin Daf 111-117-Daf Yomi: One Week at a Time
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.
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!!
Neve Daniel, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
Oceanside NY, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
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.
Pennsylvania, United States
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.
Worcester, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
Berlin, Germany
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Florida, 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!
Guildford, United Kingdom
Richmond, CA, United States
Phoenix, AZ, 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.
Jerusalem, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Zichron Yaakov, Israel
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
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.
Lexington, MA, United States
Chullin 116
חֲדָא מֵחֲדָא קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן, חֲדָא מִתַּרְתֵּי אֲפִילּוּ כֹּל דְּהוּ פָּרְכִינַן.
As stated above, for any a fortiori inference of a single source from a single source, one can refute the derivation by invoking a unique leniency in the supposedly stringent case and a stringency in the lenient one, but one cannot refute it by simply mentioning any aspect unique to the first source. And for inferences of one source from two other sources one can even refute the derivation by mentioning any aspect unique to the first source.
חֲדָא מִתְּלָת, אִי הָדַר דִּינָא וְאָתֵי בְּמָה הַצַּד – פָּרְכִינַן כֹּל דְּהוּ, וְאִי לָא – קוּלָּא וְחוּמְרָא פָּרְכִינַן, כֹּל דְּהוּ לָא פָּרְכִינַן.
For inferences of one source from three other sources, as suggested here, only if the inference reverts to its starting point, as each source possesses its own unique stringency, and the halakha is then derived by analogy from the common element of all of them, can one refute the inference by mentioning any factor unique to the source cases. But if the inference does not revert, one can refute the derivation only by invoking a leniency and a stringency, but one cannot refute it by mentioning any unique factor. The suggested inference does not revert, since the prohibition of diverse kinds in a vineyard possesses no stringent element that the other sources lack. Therefore, the fact that all the source cases involve produce is immaterial, and the inference from diverse kinds in a vineyard stands.
וְלִפְרוֹךְ: מָה לְכִלְאֵי הַכֶּרֶם, שֶׁכֵּן לֹא הָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר? אָמַר רַב אַדָּא בַּר אַהֲבָה: זֹאת אוֹמֶרֶת – כִּלְאֵי הַכֶּרֶם עִיקָּרָן נֶאֱסָר, וְהָיְתָה לָהֶן שְׁעַת הַכּוֹשֶׁר קוֹדֶם הַשְׁרָשָׁה.
The Gemara suggests: But let one refute the inference as follows: What is unique about diverse kinds in a vineyard? They are unique in that they had no time that they were fit. The produce is forbidden as soon as it begins to grow, whereas meat and milk are prohibited only when they are cooked together. Rav Adda bar Ahava said: If this suggestion was not employed, that is to say that even the roots of diverse kinds in a vineyard are prohibited, including the seeds and saplings from which the hybrid plants grow. And they too had a time when they were fit, before taking root. Consequently, the premise of the question must be false.
מֵתִיב רַב שְׁמַעְיָה בַּר זְעֵירָא: הַמַּעֲבִיר עָצִיץ נָקוּב בַּכֶּרֶם, אִם הוֹסִיף מָאתַיִם – אָסוּר. הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.
Rav Shemaya bar Zeira raises an objection to this conclusion from a mishna (Kilayim 7:8): If one transfers a perforated pot with seeds in it into a vineyard, if the size of the plant growing in the pot increases by one two-hundredth of its previous size, such that the permitted original plant is less than two hundred times the amount of the prohibited growth and insufficient to nullify it, the produce is prohibited, due to the prohibition against planting diverse kinds in a vineyard. One may infer: If it increases, yes, it is prohibited; but if it does not increase, no, it is permitted. Apparently, only the additional growth is prohibited, not the planted seeds or saplings.
אָמַר אַבָּיֵי: תְּרֵי קְרָאֵי כְּתִיבִי, כְּתִיב ״פֶּן תִּקְדַּשׁ הַמְּלֵאָה״, וּכְתִיב ״הַזֶּרַע״.
Abaye said: Two verses are written, i.e., two separate terms in one verse indicate two separate prohibitions: The verse states: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you will sow be forfeited together with the increase of the vineyard” (Deuteronomy 22:9). It is written: “Lest the growth be forfeited,” indicating that it is prohibited only if it has grown, and it is written: “Of the seed,” from which it can be inferred that it is prohibited immediately when it is planted and takes root.
הָא כֵּיצַד? זָרוּעַ מֵעִיקָּרוֹ – בְּהַשְׁרָשָׁה, זָרוּעַ וּבָא, הוֹסִיף – אִין, לֹא הוֹסִיף – לָא.
How can these texts be reconciled? Abaye explains: If it was planted initially in the vineyard, it becomes prohibited immediately upon taking root. But in a case where it was planted elsewhere and brought into the vineyard later, e.g., in a perforated pot, then one must distinguish: If its size increases in the vineyard, yes, the growth is prohibited; if its size does not increase, no, it is not prohibited.
מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: בָּשָׂר בְּחָלָב אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, שֶׁנֶּאֱמַר: ״כִּי עַם קָדוֹשׁ אַתָּה״, וְנֶאֱמַר לְהַלָּן: ״וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי״.
The Gemara notes: The mishna, which states that meat cooked in milk is prohibited for benefit, is not in accordance with the opinion of this tanna, as it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: It is prohibited to eat meat cooked in milk but it is permitted to derive benefit from it, as it is stated: “For you are a holy people to the Lord your God; you shall not cook a kid in its mother’s milk” (Deuteronomy 14:21). And the verse states elsewhere: “And you shall be holy people to Me; therefore you shall not eat any flesh that is torn by animals [tereifa] in the field; you shall throw it to the dogs” (Exodus 22:30).
מָה לְהַלָּן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה, אַף כָּאן אָסוּר בַּאֲכִילָה וּמוּתָּר בַּהֲנָאָה.
The use of the word “holy” in both verses indicates that just as there, with regard to a tereifa, it is prohibited to eat it but one is permitted to derive benefit from it, as one may give it to the dogs, so too here, with regard to meat cooked in milk, it is prohibited to eat it but one is permitted to derive benefit from it.
רַבִּי עֲקִיבָא אוֹמֵר: חַיָּה וָעוֹף וְכוּ׳. הָנֵי – הָא אַפְּקִינְהוּ לִכְדִשְׁמוּאֵל.
§ The mishna states: Rabbi Akiva says: Cooking the meat of an undomesticated animal or a bird in milk is not prohibited by Torah law, as it is stated: “You shall not cook a kid in its mother’s milk” (Exodus 23:19, 34:26; Deuteronomy 14:21), three times, excluding an undomesticated animal, a bird, and a non-kosher animal. The Gemara raises a difficulty: Other halakhot have already been derived from these mentions of the word “kid,” in accordance with the statement of Shmuel (see 113b).
קָסָבַר רַבִּי עֲקִיבָא: אִיסּוּר חָל עַל אִיסּוּר, חֵלֶב וּמֵתָה לָא צְרִיכִי קְרָא, שְׁלִיל – גְּדִי מְעַלְּיָא הוּא, אִיַּיתַּרוּ לְהוּ כּוּלְּהוּ – פְּרָט לְחַיָּה, וְעוֹף, וְלִבְהֵמָה טְמֵאָה.
The Gemara answers: Rabbi Akiva maintains in general that a prohibition takes effect even where another prohibition already exists, and therefore forbidden fat and the meat of a dead animal, which are already prohibited, do not require a verse to teach that the prohibition of meat and milk applies to them. Furthermore, there is no need to derive from a verse that a fetus is included, as it is a full-fledged kid. Consequently, all three mentions of the word remain for him to expound that they serve to exclude an undomesticated animal and a bird and a non-kosher animal.
רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: נֶאֱמַר ״לֹא תֹאכְלוּ״. מַאי אִיכָּא בֵּין רַבִּי יוֹסֵי הַגְּלִילִי לְרַבִּי עֲקִיבָא?
§ The mishna further teaches that Rabbi Yosei HaGelili says: It is stated: “You shall not eat of any animal carcass” (Deuteronomy 14:21), and in the same verse it is stated: “You shall not cook a kid in its mother’s milk.” This indicates that the meat of an animal that is subject to be prohibited due to the prohibition of eating an unslaughtered carcass is prohibited to cook in milk. Consequently, one might have thought it is prohibited to cook in milk the meat of a bird, which is subject to this prohibition. Therefore, the verse states: “In its mother’s milk,” to exclude a bird, which has no mother’s milk. The Gemara asks: What difference is there between the opinion of Rabbi Yosei HaGelili, who excludes a bird from the prohibition of meat and milk due to the phrase “in its mother’s milk,” and the opinion of Rabbi Akiva, who comes to the same conclusion as Rabbi Yosei HaGelili based upon the phrase “You shall not cook a kid”?
אִיכָּא בֵּינַיְיהוּ חַיָּה: רַבִּי יוֹסֵי הַגְּלִילִי סָבַר חַיָּה דְּאוֹרָיְיתָא, וְרַבִּי עֲקִיבָא סָבַר חַיָּה דְּרַבָּנַן.
The Gemara explains: There is a difference between them with regard to an undomesticated animal. Rabbi Yosei HaGelili maintains that the prohibition of cooking the meat of an undomesticated animal in milk applies by Torah law, as an undomesticated animal has mother’s milk, but Rabbi Akiva maintains that the prohibition of cooking the meat of an undomesticated animal in milk applies only by rabbinic law, as it is excluded by the phrase: “You shall not cook a kid.”
אִיבָּעֵית אֵימָא, עוֹף אִיכָּא בֵּינַיְיהוּ: רַבִּי עֲקִיבָא סָבַר חַיָּה וָעוֹף אֵינָן מִן הַתּוֹרָה, הָא מִדְּרַבָּנַן אֲסִירִי, וְרַבִּי יוֹסֵי הַגְּלִילִי סָבַר עוֹף אֲפִילּוּ מִדְּרַבָּנַן נָמֵי לָא אֲסִיר.
If you wish, say instead that there is a difference between them with regard to the meat of a bird itself: Rabbi Akiva maintains that the prohibitions of an undomesticated animal and a bird do not apply by Torah law; but it may be inferred from his statement that they are prohibited by rabbinic law. And Rabbi Yosei HaGelili maintains that a bird is not prohibited even by rabbinic law.
תַּנְיָא נָמֵי הָכִי: בִּמְקוֹמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיוּ כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת בַּרְזֶל, בִּמְקוֹמוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הָיוּ אוֹכְלִין בְּשַׂר עוֹף בְּחָלָב.
The Gemara notes: That distinction is also taught in a baraita: In the locale of Rabbi Eliezer, where his ruling was followed, they would cut down trees on Shabbat to prepare charcoal from them with which to light a fire to fashion iron tools with which to circumcise a child on Shabbat. In Rabbi Eliezer’s opinion, not only does the mitzva of circumcision override Shabbat, but also any action required for the preparation of the tools necessary for the circumcision likewise overrides Shabbat. The baraita adds: In the locale of Rabbi Yosei HaGelili they would eat bird meat cooked in milk. Evidently, Rabbi Yosei HaGelili maintains that the prohibition of meat cooked in milk does not include birds.
לֵוִי אִיקְּלַע לְבֵי יוֹסֵף רִישְׁבָּא, אַיְיתוֹ לְקַמֵּיהּ רֵישָׁא דְּטַוָּוסָא בַּחֲלָבָא, וְלָא אֲמַר לְהוּ וְלָא מִידֵּי. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי, אֲמַר לֵיהּ: אַמַּאי לָא תְּשַׁמְּתִינְהוּ?
The Gemara relates: Levi happened to come to the house of Yosef the bird hunter [rishba]. They served him the head of a peacock [tayvasa] in milk and he did not say anything to them. When Levi came before Rabbi Yehuda HaNasi, Rabbi Yehuda HaNasi said to him: Why did you not excommunicate these people who eat bird meat cooked in milk, contrary to the decree of the Sages?
אֲמַר לֵיהּ: אַתְרֵיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא הוּא, וְאָמֵינָא: דְּרַשׁ לְהוּ כְּרַבִּי יוֹסֵי הַגְּלִילִי, דְּאָמַר: יָצָא עוֹף שֶׁאֵין לוֹ חֲלֵב אֵם.
Levi said to him: It was in the locale of Rabbi Yehuda ben Beteira, and I said: Perhaps he taught them that the halakha is in accordance with the opinion of Rabbi Yosei HaGelili, who said that the phrase “in its mother’s milk” serves to exclude a bird, which does not have mother’s milk. If so, I could not prohibit it to them, and I certainly could not excommunicate them for following their ruling.
מַתְנִי׳ קֵבַת גּוֹי וְשֶׁל נְבֵלָה – הֲרֵי זוֹ אֲסוּרָה. הַמַּעֲמִיד בְּעוֹר שֶׁל קֵבָה כְּשֵׁרָה,
MISHNA: The congealed milk in the stomach of the animal of a gentile and of an unslaughtered animal carcass is prohibited. With regard to one who curdled milk by using the skin of the stomach of a kosher animal as a coagulant to make cheese, which may then have the taste of meat cooked in milk,
אִם יֵשׁ בְּנוֹתֵן טַעַם – הֲרֵי זוֹ אֲסוּרָה. כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה – קֵבָתָהּ אֲסוּרָה. טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה – קֵבָתָהּ מוּתֶּרֶת, מִפְּנֵי שֶׁכָּנוּס בְּמֵעֶיהָ.
if the measure of the skin is enough to impart flavor to the milk, that cheese is prohibited. In the case of a kosher animal that suckled milk from a tereifa, the milk in its stomach is prohibited, as the milk is from the tereifa. If it was a tereifa that suckled milk from a kosher animal, the milk in its stomach is permitted, as the milk is from the kosher animal. In both cases, the milk that an animal suckles has the status of the animal from which it was suckled, and not that of the animal which suckled, because the milk is collected in its innards and is not an integral part of its body.
גְּמָ׳ אַטּוּ קֵבַת גּוֹי לָאו נְבֵלָה הִיא? אָמַר רַב הוּנָא: הָכָא בְּלוֹקֵחַ גְּדִי מִן הַגּוֹי עָסְקִינַן, וְחָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּרֵפָה.
GEMARA: The mishna makes reference to the stomach of the animal of a gentile and that of an unslaughtered carcass. The Gemara asks: Is that to say that the stomach of an animal slaughtered by a gentile is not itself a carcass? Why does the tanna of the mishna differentiate between them? Rav Huna said: The mishna here is not referring to an animal slaughtered by a gentile. Rather, we are dealing with a Jew who purchases a kid from a gentile and slaughters it himself. Therefore, the kid is not prohibited as a carcass, but we are concerned that perhaps it suckled from a tereifa animal, and it is therefore prohibited.
וּמִי חָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּרֵפָה? וְהָתְנַן: לוֹקְחִים בֵּיצִים מִן הַגּוֹיִם, וְאֵין חוֹשְׁשִׁין לֹא מִשּׁוּם נְבֵלָה וְלֹא מִשּׁוּם טְרֵפָה! אֶלָּא אֵימָא: חָיְישִׁינַן שֶׁמָּא יָנַק מִן הַטְּמֵאָה.
The Gemara asks: And are we concerned that perhaps it suckled from an animal that is a tereifa? But didn’t we learn in a baraita (Tosefta 3:8): One may purchase eggs from gentiles, and we are not concerned that perhaps the eggs came from a carcass nor that they came from a tereifa. The Gemara answers: Indeed, there is no concern that the kid might have suckled from a tereifa. Rather, say that we are concerned that perhaps it suckled from a non-kosher animal, and therefore the milk in its stomach is prohibited.
וּמַאי שְׁנָא טְרֵפָה דְּלָא חָיְישִׁינַן, וּמַאי שְׁנָא טְמֵאָה דְּחָיְישִׁינַן? טְרֵפָה לָא שְׁכִיחָא, טְמֵאָה שְׁכִיחָא.
The Gemara asks: And what is different about a tereifa that we are not concerned that perhaps the animal suckled from it, and what is different about a non-kosher animal that we are concerned? The Gemara answers: A tereifa animal is not common, whereas a non-kosher animal is common, and it is therefore more likely that the young animal suckled from one.
אִי שְׁכִיחָא, אֲפִילּוּ גַּבֵּי דִּידַן נֵיחוּשׁ! אֲנַן דְּבָדְלִינַן מִינַּיְיהוּ, וְכִי חָזֵינַן לְהוּ מַפְרְשִׁינַן לְהוּ – לָא גְּזַרוּ בְּהוּ רַבָּנַן. אִינְהוּ דְּלָא בְּדִילִי מִינַּיְיהוּ, וְכִי חָזוּ לְהוּ לָא מַפְרְשִׁי לְהוּ – גְּזַרוּ בְּהוּ רַבָּנַן.
The Gemara raises a difficulty: If suckling from a non-kosher animal is common, then let us be concerned even with regard to our own animals. The Gemara responds: We Jews, who separate ourselves from non-kosher animals, when we see them we immediately distance our suckling animals from them. Therefore, the Sages did not issue a decree with regard to animals purchased from Jews. But as for the gentiles, who do not separate themselves from non-kosher animals, when they see them they do not distance their kosher animals from them. Consequently, the Sages issued a decree with regard to animals purchased from a gentile.
וּשְׁמוּאֵל אָמַר: חֲדָא קָתָנֵי, קֵבַת שְׁחִיטַת גּוֹי – נְבֵלָה.
And Shmuel said a different explanation of the mishna’s language: The tanna of the mishna is teaching only one halakha: The congealed milk in the stomach of an animal slaughtered by a gentile is like a carcass, and it is therefore prohibited.
וּמִי אָמַר שְׁמוּאֵל הָכִי? וְהָאָמַר שְׁמוּאֵל: מִפְּנֵי מָה אָסְרוּ גְּבִינַת הַגּוֹיִם – מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּעוֹר קֵבַת נְבֵלָה. הָא קֵבָה גּוּפַהּ שַׁרְיָא!
The Gemara asks: And did Shmuel actually say this? Does he hold that the milk in the stomach of an unslaughtered animal is prohibited as if it were part of its body? But didn’t Shmuel say: For what reason did the Sages prohibit the cheese of gentiles? It is because they curdle it with the skin of the stomach of a carcass. One may infer consequently that congealed milk, or rennet, from the stomach of a gentile’s animal is itself permitted and would not render the cheese prohibited if used as a coagulant.
לָא קַשְׁיָא: כָּאן – קוֹדֶם חֲזָרָה, כָּאן – לְאַחַר חֲזָרָה.
The Gemara answers: That is not difficult. Elsewhere (Avoda Zara 29b), Rabbi Yehoshua teaches two reasons for the prohibition on gentile cheese. Initially, he held it to be prohibited because it is curdled using rennet from the stomach of an animal carcass. He later adopted the opinion that such rennet is permitted, and that the cheese is prohibited because it is curdled using rennet from the stomach of calves used for idol worship, which is prohibited. Therefore, the mishna here, which states that the rennet in a carcass’s stomach is itself prohibited, was taught before Rabbi Yehoshua’s retraction, while Shmuel’s statement there, that the Sages prohibited gentile cheese only because it is curdled with the skin of the stomach of a carcass, was after Rabbi Yehoshua’s retraction.
כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה [וְכוּ׳]. וְהָא קָתָנֵי רֵישָׁא: קֵבַת גּוֹי וְשֶׁל נְבֵלָה הֲרֵי זוֹ אֲסוּרָה?
§ The mishna teaches: In the case of a kosher animal that suckled milk from a tereifa, the milk in its stomach is prohibited, whereas if a tereifa suckled milk from a kosher animal, the milk in its stomach is permitted. The Gemara raises a difficulty: But doesn’t the first clause of the mishna teach: The congealed milk in the stomach of the animal of a gentile and of a carcass is prohibited? What is the difference between the milk found in the stomach of a tereifa in the second clause and the milk found in the stomach of an unslaughtered carcass in the first clause?
אָמַר רַב חִסְדָּא: רֵישָׁא נִרְאֶה כְּאוֹכֵל נְבֵלוֹת, הָכָא אִיכָּא שְׁחִיטָה.
Rav Ḥisda said: In fact, milk found in the stomach of a carcass is not itself prohibited. The first clause of the mishna prohibits it only because one who partakes of it looks like one who eats carcasses, which is repulsive. By contrast, here, with regard to a tereifa, the consumption of milk found in its stomach is less repulsive, as here there is at least slaughter of the animal.
אֲמַר לֵיהּ רָבָא: וְלָאו כֹּל דְּכֵן הוּא? וּמָה נְבֵלָה דִּמְאִיסָה, דְּאִי שָׁרֵית לֵיהּ קֵבָתָהּ לָא אָתֵי לְמֵיכַל מִינַּהּ, אָמְרַתְּ לָא. טְרֵפָה שְׁחוּטָה, דְּאִי שָׁרֵית אָתֵי לְמֵיכַל מִינַּהּ, לֹא כׇּל שֶׁכֵּן?
Rava said to Rav Ḥisda: But is it not possible to claim a fortiori that milk found in the stomach of a tereifa should be prohibited? Just as with regard to a carcass, which is so repulsive that even if you permit the milk in its stomach people will not come to partake of the meat, you nevertheless said the milk is not permitted for consumption, is it not all the more so with regard to a tereifa that has been slaughtered, which is not as repulsive, such that if you permit the milk in its stomach people might come to partake of it?
אֶלָּא אָמַר רַב יִצְחָק, אָמַר רַבִּי יוֹחָנָן: לָא קַשְׁיָא, כָּאן קוֹדֶם חֲזָרָה, כָּאן לְאַחַר חֲזָרָה, וּמִשְׁנָה לֹא זָזָה מִמְּקוֹמָהּ.
Rather, Rav Yitzḥak said that Rabbi Yoḥanan says: This question is not difficult. The first clause of the mishna here, which teaches that the milk in the stomach of a carcass is prohibited, was taught before Rabbi Yehoshua’s retraction cited above, whereas the latter clause there, that milk from the stomach of a tereifa is permitted, was taught after Rabbi Yehoshua’s retraction. A mishna can sometimes preserve an older ruling and then immediately teach a contradictory later ruling, because a mishna does not move from its place. Since the first clause of the mishna was already canonized, it was not removed, despite Rabbi Yehoshua’s change of opinion.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: מַעֲמִידִין בְּקֵבַת נְבֵלוֹת, וְאֵין מַעֲמִידִין בְּקֵבַת שְׁחִיטַת גּוֹי. אָמַר לְפָנָיו רַבִּי שִׁמְעוֹן בַּר אַבָּא: כְּמַאן? כְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר סְתָם מַחְשֶׁבֶת גּוֹי לַעֲבוֹדָה זָרָה.
§ Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: One may curdle milk with rennet extracted from the stomach of carcasses, but one may not curdle milk with rennet from the stomach of animals slaughtered by a gentile. Rabbi Shimon bar Abba said before Rabbi Ḥiyya bar Abba: In accordance with whose opinion is this ruling? It is in accordance with the opinion of Rabbi Eliezer, who said: A gentile’s presumed intention during slaughter is for idol worship. Therefore, the prohibition against deriving benefit from an animal slaughtered in idol worship applies to it, and this prohibition includes the contents of its stomach that are not actually part of its body. By contrast, a carcass is prohibited only for consumption, and the prohibition does not extend to the contents of its stomach.
אֲמַר לֵיהּ: וְאֶלָּא כְּמַאן?
Rabbi Ḥiyya bar Abba said to Rabbi Shimon bar Abba: Rather, in accordance with whose opinion could this ruling be? Of course it is the opinion of Rabbi Eliezer.
כִּי אֲתָא רַב שְׁמוּאֵל בַּר רַב יִצְחָק, אָמַר רַבִּי יוֹחָנָן: מַעֲמִידִין בֵּין בְּקֵבַת נְבֵלָה, בֵּין בְּקֵבַת שְׁחִיטַת גּוֹי, שֶׁלֹּא לָחוֹשׁ לְדִבְרֵי רַבִּי אֱלִיעֶזֶר.
The Gemara relates: When Rav Shmuel bar Rav Yitzḥak came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: One may curdle milk both with rennet from the stomach of a carcass and with rennet from the stomach of an animal slaughtered by a gentile, as there is no need to be concerned for the statement of Rabbi Eliezer. According to this account, Rabbi Yoḥanan does not maintain that a gentile’s presumed intention is for idol worship.
וְהִלְכְתָא: אֵין מַעֲמִידִין בָּעוֹר קֵבַת נְבֵלָה, אֲבָל מַעֲמִידִין בְּקֵבַת נְבֵלָה, וּבְקֵבַת שְׁחִיטַת גּוֹי, וּבְקֵבַת כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה, וְכׇל שֶׁכֵּן בְּקֵבַת טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה. מַאי טַעְמָא? חָלָב הַמְכוּנָּס בָּהּ פִּירְשָׁא בְּעָלְמָא הוּא.
The Gemara concludes: And the halakha is: One may not curdle milk with the skin of the stomach of a carcass, but one may curdle milk with rennet from the stomach of a carcass and with rennet from the stomach of an animal slaughtered by a gentile, and with rennet from the stomach of a kosher animal that suckled from a tereifa, and all the more so with rennet from the stomach of a tereifa animal that suckled from a kosher animal. What is the reason for these lenient rulings? The milk collected in a stomach is merely secretion and is not considered food that can be prohibited.
מַתְנִי׳ חוֹמֶר בַּחֵלֶב מִבַּדָּם, וְחוֹמֶר בַּדָּם מִבַּחֵלֶב. חוֹמֶר בַּחֵלֶב – שֶׁהַחֵלֶב
MISHNA: Although animal fats and blood are similar in that they are both prohibited by Torah law and punishable by karet, there are elements more stringent in the prohibition of fat than in that of blood, and likewise there are elements more stringent in the prohibition of blood than in that of fat. The elements more stringent in the prohibition of fat are the following: The first is that with regard to fat of an offering,
