Six explanations are brought to explain the root of the debate between Rabbi Meir and Rabbi Shimon regarding a limb or meat that was hanging off an animal – if the animal was subsequently slaughtered, does the blood from the slaughter consider it having come in contact with a liquid in order to enable it to become impure? Several questions are asked regarding items that are not able to be impure but are loosely connected to items that can – can they function as a handle to pass on impurities? What is the difference between the impurity of a dead animal and a limb that is severed? What is the source for a limb of a live animal being a source of impurity?
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Chullin 128
רבי מאיר אומר אם אוחז בקטן וגדול עולה עמו הרי הוא כמוהו ואם לאו אינו כמוהו
Rabbi Meir says: If when one grasps the small piece, the large piece ascends with it, it is considered one and the same; but if it does not ascend with it, it is not considered one and the same. This statement of Rabbi Meir is not in accordance with his statement in the mishna that a partially severed limb is part of the body of the animal and is rendered susceptible to impurity along with the body even if one lifts the partially severed limb and the body of the animal does not ascend with it.
ואמר רבי יוחנן מוחלפת השיטה
And Rabbi Yoḥanan resolves the contradiction and says: The attribution of the opinions in tractate Tevul Yom is reversed. Indeed, Rabbi Meir holds that even if when one lifts the smaller piece, the larger piece does not ascend with it, it is still the same item. Therefore, it is apparent that Rabbi Yoḥanan explains the dispute between Rabbi Meir and Rabbi Shimon in the mishna in accordance with the explanation of Abaye.
ומאי קושיא דילמא שני ליה לר”מ בין טבול יום לשאר טומאות
With regard to the contradiction between the two statements of Rabbi Meir, the Gemara asks: What is the difficulty? Perhaps Rabbi Meir distinguishes between the impurity of one who immersed that day and other types of impurity. The impurity of one who immersed that day is a more lenient type of impurity, because he has already immersed and need only wait until the end of the day in order to consume sacrificial offerings. Therefore, there is reason to be more lenient when he touches a partially severed piece of food and to rule that the entire food item does not become impure.
תניא רבי אומר אחד טבול יום ואחד שאר טומאות
The Gemara answers: One cannot make such a distinction between different types of impurity because it is taught in a baraita that Rabbi Yehuda HaNasi says: With regard to both the impurity of one who immersed that day and other types of impurity, the halakhot of contact are the same; whatever is considered contact that transmits impurity with regard to one type of impurity transmits impurity for all types of impurity.
ודילמא לרבי לא שני ליה ולר’ מאיר שני ליה
The Gemara asks: But perhaps Rabbi Yehuda HaNasi does not distinguish between the impurity of one who immersed that day and other types of impurity and Rabbi Meir does distinguish in such a manner. Therefore, there is no contradiction between the statements of Rabbi Meir.
אמר ר’ יאשיה הכי אמר ר’ יוחנן לדברי רבי מוחלפת השיטה
Rabbi Yoshiya said: This is what Rabbi Yoḥanan meant to say: According to the statement of Rabbi Yehuda HaNasi, who does not distinguish between the impurity of one who immersed that day and other types of impurity, there is a contradiction between the two statements of Rabbi Meir, and the attribution of the opinions in the mishna in tractate Tevul Yom is reversed.
רבא אמר ביש יד לטומאה ואין יד להכשר קמיפלגי
Rava said a different explanation of the dispute between Rabbi Meir and Rabbi Shimon: The mishna is discussing a case where the blood from the slaughter came into contact with the body of the animal but not with the partially severed limb, and both tanna’im agree that an animal constitutes a handle for its limb. They disagree with regard to the principle that there is a status of a handle, i.e., a handle is considered part of the item itself, with regard to transmitting impurity to the attached food, but there is no status of a handle with regard to rendering the attached food susceptible to impurity, as in that regard the handle is considered a separate item.
מר סבר יש יד לטומאה ואין יד להכשר ומר סבר יש יד לטומאה ולהכשר
One Sage, Rabbi Shimon, holds that there is a status of a handle with regard to transmitting impurity, but there is no status of a handle with regard to rendering the attached food susceptible to impurity. Therefore, although the body of the animal constitutes a handle vis-à-vis the limb, it does not render the limb susceptible to impurity. And one Sage, Rabbi Meir, holds that there is a status of a handle both with regard to transmitting impurity and with regard to rendering the attached food susceptible to impurity. Therefore, the body of the animal renders the limb susceptible to impurity.
רב פפא אמר בהכשר קודם מחשבה קמיפלגי
Rav Pappa said a different explanation of the dispute: Both tanna’im hold that a handle renders the attached food susceptible to impurity. Yet, the mishna is discussing a case where the slaughter took place before the owner of the animal designated its meat for the consumption of a gentile. Rabbi Meir and Rabbi Shimon disagree with regard to whether an item can be rendered susceptible to impurity before intention, i.e., before one intends to use it as food. Rabbi Shimon holds that since the animal came in contact with the blood of the slaughter before the owner intended to use it as food, it is not rendered susceptible to impurity. Rabbi Meir holds that the susceptibility to impurity takes effect such that when the owner considers it as food it will be susceptible to impurity.
דתנן אמר ר’ יהודה כך היה רבי עקיבא שונה חלב שחוטה בכפרים צריך מחשבה ואין צריך הכשר שכבר הוכשר בשחיטה
This dispute is also found in that which we learned in a baraita (Tosefta, Okatzin 3:2): Rabbi Yehuda says that Rabbi Akiva would teach this halakha: Fat forbidden in consumption for a Jew from an animal slaughtered in the villages requires intention, i.e., designation, for consumption, for it to become susceptible to impurity. This is because the population in such places is small and there is an abundance of meat, so people do not generally consume the fat. Consequently, unless the Jewish owner intends for a gentile to consume it, it is not considered food. But the fat does not require contact with a liquid in order to be rendered susceptible to impurity, as it was already rendered susceptible by the blood of slaughter even though it came into contact with the blood before the Jew designated it for consumption.
אמרתי לפניו למדתנו רבינו עולשין שלקטן והדיחן לבהמה ונמלך עליהן לאדם צריכות הכשר שני וחזר רבי עקיבא להיות שונה כרבי יהודה
Rabbi Yehuda continues: I said before him: You taught us, our teacher, that in a case of endives that one picked and rinsed in water for the consumption of an animal, and one later reconsidered and decided to designate them for human consumption, the endives need to come into contact with liquid a second time in order to be rendered susceptible to impurity, as food designated for animal consumption does not contract impurity. Evidently, for a food item to become susceptible to impurity, its contact with liquid must occur after one designated it as food. And Rabbi Akiva then retracted his previous statement and taught the halakha in accordance with the statement of Rabbi Yehuda.
מר סבר לה כמעיקרא ומר סבר לה כחזרה
Rav Pappa concludes: Rabbi Meir and Rabbi Shimon disagree in the same manner. One Sage, Rabbi Meir, holds in accordance with that which Rabbi Akiva taught originally, and one Sage, Rabbi Shimon, holds in accordance with that which Rabbi Akiva taught after his retraction of his original statement.
רב אחא בריה דרב איקא אמר בנתקנח הדם בין סימן לסימן קמיפלגי
Rav Aḥa, son of Rav Ika, said another explanation of the dispute: The mishna is discussing a case where the blood of slaughter came into contact with a partially severed limb, and the blood of slaughter is one of the liquids that render food susceptible to impurity. But slaughter is valid only if one cuts the two simanim, the windpipe and the gullet, or the majority of the two simanim, and the tanna’im disagree with regard to a case where the blood in question was wiped off between the cutting of the first siman and the second siman.
מר סבר ישנה לשחיטה מתחלה ועד סוף והאי דם שחיטה הוא ומר סבר אינה לשחיטה אלא לסוף והאי דם מכה הוא
One Sage, Rabbi Meir, holds that slaughter is defined from the beginning to the end of its performance, and this blood that splashed on the limb is considered blood of slaughter. And one Sage, Rabbi Shimon, holds that slaughter is defined only as the conclusion of its performance, and this blood from the first siman is considered the blood of a wound and does not render the limb susceptible to impurity.
רב אשי אמר בשחיטה מכשרת ולא דם קמיפלגי
Rav Ashi said another explanation of the dispute: The case is where the blood of slaughter came in contact with the partially severed limb, but Rabbi Meir and Rabbi Shimon disagree with regard to the principle that the slaughter itself renders the limb susceptible to impurity, and not the blood of slaughter. Rabbi Shimon holds that the blood of slaughter is not one of the liquids that render food susceptible to impurity. But the slaughter itself renders the meat of the animal susceptible to impurity, because it prepares the meat for consumption. Therefore, since a partially severed limb is not prepared for consumption by the slaughter, as it remains forbidden, the slaughter does not render it susceptible to impurity. Rabbi Meir maintains that the blood of slaughter is one of the liquids that render food susceptible to impurity, and therefore, the limb is rendered susceptible.
בעי רבה בהמה בחייה מהו שתעשה יד לאבר תיקו
§Earlier (127b), Rabba explained that Rabbi Meir and Rabbi Shimon disagree with regard to whether the body of an animal constitutes a handle for its limb. With regard to the opinion of Rabbi Meir, who holds that it does constitute a handle, Rabba raises a dilemma: What is the halakha if an animal with a partially severed limb came into contact with a source of impurity during its lifetime? In such a case, where the animal is not susceptible to contract impurity because it is alive but the partially severed limb is susceptible to contract impurity as food, does the animal constitute a handle for its limb and transmit the impurity to the limb? The Gemara concludes: The dilemma shall stand unresolved.
אמר אביי הרי אמרו קישות שנטעה בעציץ והגדילה ויצאת חוץ לעציץ טהורה
The Gemara introduces a similar dilemma. Abaye says: The Sages said in the mishna (Okatzin 2:9): In the case of an impure cucumber that one planted in an unperforated flowerpot, such that the cucumber is considered detached from the ground and susceptible to impurity as food, and the cucumber grew and went out beyond the edge of the flowerpot such that part of the cucumber is overlying the ground, the entire cucumber is considered attached to the ground and therefore becomes pure.
אמר ר”ש וכי מה טיבה לטהר אלא הטמא בטומאתו וטהור בטהרתו
Rabbi Shimon says: What is the nature of the impurity of the cucumber that it is rendered pure in such a case? Rather, the part of the cucumber that is inside the flowerpot and impure remains in its state of impurity, and the part of the cucumber that is outside the flowerpot and pure remains in its state of purity.
בעי אביי מהו שתעשה יד לחברתה תיקו
Based on this mishna, Abaye raises a dilemma according to the opinion of Rabbi Shimon: What is the halakha if the part of the cucumber outside of the flowerpot comes into contact with a source of impurity? Does the part of the cucumber outside the flowerpot constitute a handle for its counterpart inside the flowerpot and transmit impurity to it to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רבי ירמיה הרי אמרו המשתחוה לחצי דלעת אסרה בעי ר’ ירמיה
The Gemara relates another dilemma based on the opinion of Rabbi Shimon. Rabbi Yirmeya says: The Sages said that one who bows down to a half of a gourd, worshipping it as a divinity, renders that half of the gourd forbidden, i.e., it is prohibited to derive benefit from it, because it was worshipped as an idol. The other half, though, is not forbidden. Based on this ruling, Rabbi Yirmeya raises a dilemma:
מהו שתעשה יד לחברתה תיקו
According to Rabbi Shimon, an item that is forbidden due to idol worship is not susceptible to impurity as food (see 129a). What is the halakha if the forbidden part of the gourd comes into contact with a source of impurity? Does the forbidden part constitute a handle for its permitted counterpart and transmit impurity to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רב פפא הרי אמרו יחור של תאנה שנפשח ומעורה בקליפתה ר’ יהודה מטהר וחכמים אומרים אם יכול לחיות טהור ואם לאו טמא
The Gemara discusses a similar dilemma. Rav Pappa says: The Sages said in a mishna (Okatzin 3:8): In the case of a branch of a fig tree that was mainly detached from the tree and which remains attached only to the bark of the tree, Rabbi Yehuda holds that the figs on the branch are considered as if they are still attached to the tree. Therefore, he deems them not susceptible to impurity. And the Rabbis say: If one is able to reattach the branch to the tree such that the branch can continue to live and produce fruit, then it is considered as if it is attached to the tree and the fruit on it is not susceptible to impurity. But if not, then the fruit is susceptible to impurity.
בעי רב פפא מהו שיעשה יד לחבירו תיקו
With regard to this mishna, Rav Pappa raises a dilemma: According to the Rabbis, who distinguish between a branch that can be reattached and one that cannot, what is the halakha in the case of a branch that is mainly detached from a tree but can be reattached, and a second branch grows out from that branch, and is mainly detached from it and cannot be reattached? In such a case, the branch that can be reattached to the tree is not susceptible to contracting impurity, but the branch attached to it is. If the branch that is not susceptible to contract impurity comes into contact with a source of impurity, does it constitute a handle for the other branch and transmit impurity to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רבי זירא הרי אמרו אבן שבזוית כשהוא חולץ חולץ את כולה וכשהוא נותץ נותץ את שלו ומניח את של חבירו
The Gemara discusses another similar dilemma. Rabbi Zeira says: The Sages said in a mishna (Nega’im 13:2): In the case of a large stone that is situated in the corner of a wall shared by two houses, where the stone is visible from inside both houses, if a leprous mark appears in one of the houses on the stone, when one extracts the stone he must extract the entire stone, even the part of the stone that is part of the neighbor’s wall. But when one destroys his house, after a reappearance of the leprous mark, he must destroy only the part of a stone that is in his house, and leaves the part of a stone that belongs to his neighbor.
בעי רבי זירא מהו שתעשה יד לחברתה תיקו:
With regard to this mishna Rabbi Zeira raises a dilemma: What is the halakha in such a case with regard to the transmission of impurity from the leprous house to the adjacent house? Does half of the stone in the adjacent house constitute a handle for the other half and impart impurity such that one who enters the neighbor’s house becomes impure just as one who enters the leprous house? Or perhaps there is no halakha of a handle with regard to the impurity of a leprous house. The Gemara concludes: The dilemma shall stand unresolved.
מתה הבהמה: מאי איכא בין אבר מן החי לאבר של הנבלה
§The mishna teaches: If the animal died, the hanging flesh needs to be rendered susceptible to impurity via contact with a liquid in order to become impure, as its halakhic status is that of flesh severed from a living animal, which is ritually pure and does not have the status of an unslaughtered carcass. The hanging limb imparts impurity as a limb severed from a living animal but does not impart impurity as the limb of an unslaughtered carcass. The Gemara asks: What difference is there between the impurity of a limb from a living animal and the impurity of a limb from a carcass?
איכא בינייהו בשר הפורש ממנו מאבר בהמה דאילו בשר הפורש מאבר מן החי לא מטמא מאבר מן הנבלה מטמא
The Gemara answers: The difference between them is with regard to flesh that separates from the limb of an animal, as flesh that separates from a limb severed from the living does not impart impurity, just like flesh that separates directly from a living animal. By contrast, an olive-bulk of flesh that separates from the limb of a carcass imparts impurity like the flesh of a carcass.
אבר מן החי דמטמא מאי קרא אמר רב יהודה אמר רב (ויקרא יא, לט) וכי ימות מן הבהמה
The Gemara asks: What is the verse from which it is derived that a limb severed from the living imparts impurity? Rav Yehuda says that Rav says: With regard to the impurity of a carcass it is written: “And if some animal [min habehema] of which you may eat dies, he who touches its carcass shall be impure until evening” (Leviticus 11:39). The phrase “some animal [min habehema],” which also means: From an animal, is interpreted as indicating that a limb torn from an animal is included in the impurity discussed in the verse.
והאי מיבעי ליה לכאידך דרב יהודה אמר רב דאמר רב יהודה אמר רב ואמרי לה במתניתא תנא וכי ימות מן הבהמה מקצת בהמה מטמאה ומקצת בהמה אינה מטמאה ואיזו זו זו טרפה ששחטה
The Gemara asks: How can Rav interpret this verse in such a manner? This verse is necessary for another halakha that Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said, and some say it was taught in a baraita: In the verse: “And if some animal [min habehema] of which you may eat dies, he who touches its carcass shall be impure until evening,” the phrase “some animal [min habehema]” indicates that some dead animals impart impurity as a carcass, and some dead animals do not impart impurity as a carcass. And which is that animal that does not impart impurity as a carcass? That is an animal with a wound that will cause it to die within twelve months [tereifa] that one slaughtered. Even though slaughter does not render the animal permitted to be eaten, it removes the animal from the category of a carcass with regard to impurity.
אם כן לכתוב רחמנא מבהמה מאי מן הבהמה ש”מ תרתי
The Gemara answers: If so, if the verse teaches only one of the two halakhot, let the Merciful One write mibehema, in one Hebrew word. What is the verse teaching when it states: “Min habehema,” with two Hebrew words? It is teaching that one should conclude two conclusions from it.
אי הכי אפילו בשר נמי לא ס”ד דתניא יכול יהא בשר הפורש מן החי טמא ת”ל וכי ימות מן הבהמה מה מיתה שאינה עושה חליפין אף כל שאינו עושה חליפין דברי ר’ יוסי
The Gemara challenges: If so, if this verse teaches that a limb from a living animal imparts impurity, one can also derive from it that even flesh from a living animal imparts impurity. The Gemara responds: It should not enter your mind to derive this, as it is taught in a baraita: One might have thought that flesh that separates from a living animal is impure like a carcass. Therefore, the verse states: “And if some animal of which you may eat dies.” Just as death does not generate a replacement, i.e., life is not regenerated from the dead, so too any element of an animal that dies and does not generate a replacement assumes the impurity of a carcass. An animal does not replace a severed limb but it does replace severed flesh; this is the statement of Rabbi Yosei.
ר’ עקיבא אומר בהמה מה בהמה גידים ועצמות אף כל גידים ועצמות רבי אומר בהמה מה בהמה בשר גידים ועצמות אף כל בשר גידים ועצמות
Rabbi Akiva says: One can derive this halakha from the word “animal” in the verse. Just as an animal contains sinews and bones, so too, any element of an animal that contains sinews and bones imparts impurity. Therefore, a limb, which contains sinews and bones, imparts impurity, but flesh, which does not contain sinews and bones, does not impart impurity. Rabbi Yehuda HaNasi says: One can derive this halakha from the word “animal” in the verse. Just as an animal contains flesh, sinews, and bones, so too, any element of an animal that contains flesh, sinews, and bones imparts impurity.
מאי איכא בין רבי לר”ע איכא בינייהו ארכובה
The Gemara asks: What difference is there between the opinions of Rabbi Yehuda HaNasi and Rabbi Akiva? The Gemara answers: The practical difference between them is with regard to the leg joint, which contains sinews and bones but no flesh. According to Rabbi Yehuda HaNasi it does not impart impurity when it separates from a living animal, but according to Rabbi Akiva it does.
בין ר”ע לר’ יוסי הגלילי מאי איכא בינייהו אמר רב פפא כוליא וניב שפתים איכא בינייהו
The Gemara asks: What practical difference is there between the opinions of Rabbi Akiva and Rabbi Yosei HaGelili? Rav Pappa said: The practical difference between them is with regard to the kidney and the upper lip that separate from a living animal. According to Rabbi Yosei these parts of the animal impart impurity because the animal does not generate a replacement for them; according to Rabbi Akiva they do not impart impurity, because they do not contain bones.
תניא נמי גבי שרצים כהאי גוונא יכול בשר הפורש מן השרצים יהא טמא ת”ל (ויקרא יא, לב) במותם מה מיתה שאינה עושה חליפין אף כל שאינה עושה חליפין דברי רבי יוסי הגלילי
The Gemara states a different halakha where these three tanna’im express the same opinions. So too, it is taught in a baraita with regard to creeping animals like this case: One might have thought that flesh that separates from a creeping animal during its lifetime should be impure like a creeping animal carcass. Therefore, the verse states with regard to creeping animal carcasses: “And upon whatever any of them falls when they are dead shall be impure” (Leviticus 11:32). The word “dead” teaches that just as death does not generate a replacement, so too any element of a creeping animal that dies and does not generate a replacement imparts the impurity of a creeping animal carcass, excluding flesh; this is the statement of Rabbi Yosei HaGelili.
ר”ע אומר שרץ מה שרץ גידים ועצמות אף כל גידים ועצמות רבי אומר שרץ מה שרץ בשר גידים ועצמות אף כל בשר גידים ועצמות
Rabbi Akiva says: One can derive this halakha from the term “creeping animal.” Just as a creeping animal contains sinews and bones, so too any element of a creeping animal that contains sinews and bones imparts impurity. Rabbi Yehuda HaNasi says: One can derive this halakha from the term “creeping animal.” Just as a creeping animal contains flesh, sinews, and bones, so too, any element of a creeping animal that contains flesh, sinews, and bones imparts impurity.
בין רבי לר”ע איכא בינייהו ארכובה בין ר”ע לר’ יוסי הגלילי מאי איכא בינייהו אמר רב פפא כוליא וניב שפתים איכא בינייהו
The Gemara comments: The practical difference between the opinions of Rabbi Yehuda HaNasi and Rabbi Akiva is with regard to the leg joint, which contains sinews and bones but no flesh. What difference is there between the opinions of Rabbi Akiva and Rabbi Yosei HaGelili? Rav Pappa said: The practical difference between them is with regard to the kidney and the upper lip, which contain no bones and which are not regenerated by the creeping animal.
וצריכא דאי אשמעינן בהמה היינו טעמא דלא מטמא מחיים משום דלא מטמא בכעדשה אבל שרץ דמטמא בכעדשה אימא לטמא מחיים
And it is necessary to teach this halakha both with regard to flesh that separates from a living animal and with regard to flesh that separates from a creeping animal. As if the baraita had taught us this halakha only with regard to an animal, one might have said that this is the reason that flesh that separates from a living animal does not impart impurity: It is because an animal carcass does not impart impurity in the measure of a lentil-bulk, but rather only in the measure of an olive-bulk. But with regard to a creeping animal, which imparts impurity even in the measure of a lentil-bulk, say that flesh that separates from it while it is living should impart impurity.
ואי אשמועינן שרץ משום דלא מטמא במשא לא מטמא מחיים אבל בהמה דמטמא במשא אימא תטמא מחיים צריכא
And if the baraita had taught us this halakha only with regard to a creeping animal, one might have said that flesh that separates from a creeping animal does not impart impurity because a creeping animal does not impart impurity via carrying, and therefore flesh that separates from it while it is living does not impart impurity. But with regard to an animal, which imparts impurity via carrying, say that flesh that separates from it while it is living should impart impurity. Therefore, it is necessary to teach this halakha in both cases.
ת”ר החותך כזית בשר מאבר מן החי חתכו ואח”כ חישב עליו טהור
§The Gemara continues to discuss flesh that separates from a living animal. The Sages taught in a baraita: In the case of one who severs an olive-bulk of flesh from a limb severed from the living, the flesh does not impart the impurity of a carcass but it does impart impurity as food if one designated it as food before it came into contact with a source of impurity. Therefore, if one severed the flesh from the limb and afterward intended it to be used for the consumption of a gentile, the flesh remains pure because at the time he designated the flesh as food it was not in contact with a source of impurity.
חישב עליו ואח”כ חתכו טמא
But if he intended it to be used for the consumption of a gentile and afterward severed the flesh, the flesh is impure, because it came into contact with a source of impurity, i.e., the limb, after it was designated as food.
רבי אסי לא על לבי מדרשא אשכחיה לרבי זירא א”ל מאי אמור בבי מדרשא א”ל מאי קשיא לך אמר ליה דקתני חישב ואח”כ חתכו טמא
One day Rabbi Asi did not go to the study hall. He found Rabbi Zeira, and said to him: What was said today in the study hall? Rabbi Zeira said to him: What matter is difficult for you that you think may have been discussed in the study hall? Rabbi Asi said to him: I find difficult that which is taught in a baraita: If one intended flesh from a limb that was severed from a living animal to be used for the consumption of a gentile, and afterward he severed the flesh from the limb, the flesh is impure.
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started with Ze Kollel in Berlin, directed by Jeremy Borowitz for Hillel Deutschland. We read Masechet Megillah chapter 4 and each participant wrote his commentary on a Sugia that particularly impressed him. I wrote six poems about different Sugiot! Fascinated by the discussions on Talmud I continued to learn with Rabanit Michelle Farber and am currently taking part in the Tikun Olam course.
Yael Merlini
Berlin, Germany
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.
Terri Krivosha
Minneapolis, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Caroline Levison
Borehamwood, United Kingdom
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Mamaroneck, NY, United States
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Phyllis Hecht
Hashmonaim, Israel
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
Rabbi Nicki Greninger
California, United States
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.
Madeline Cohen
London, United Kingdom
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
Jill Shames
Jerusalem, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Wendy Dickstein
Jerusalem, Israel
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Shoshana Shinnar
Jerusalem, Israel
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.
Adina Hagege
Zichron Yaakov, 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.
Nancy Kolodny
Newton, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
Chullin 128
רבי מאיר אומר אם אוחז בקטן וגדול עולה עמו הרי הוא כמוהו ואם לאו אינו כמוהו
Rabbi Meir says: If when one grasps the small piece, the large piece ascends with it, it is considered one and the same; but if it does not ascend with it, it is not considered one and the same. This statement of Rabbi Meir is not in accordance with his statement in the mishna that a partially severed limb is part of the body of the animal and is rendered susceptible to impurity along with the body even if one lifts the partially severed limb and the body of the animal does not ascend with it.
ואמר רבי יוחנן מוחלפת השיטה
And Rabbi Yoḥanan resolves the contradiction and says: The attribution of the opinions in tractate Tevul Yom is reversed. Indeed, Rabbi Meir holds that even if when one lifts the smaller piece, the larger piece does not ascend with it, it is still the same item. Therefore, it is apparent that Rabbi Yoḥanan explains the dispute between Rabbi Meir and Rabbi Shimon in the mishna in accordance with the explanation of Abaye.
ומאי קושיא דילמא שני ליה לר”מ בין טבול יום לשאר טומאות
With regard to the contradiction between the two statements of Rabbi Meir, the Gemara asks: What is the difficulty? Perhaps Rabbi Meir distinguishes between the impurity of one who immersed that day and other types of impurity. The impurity of one who immersed that day is a more lenient type of impurity, because he has already immersed and need only wait until the end of the day in order to consume sacrificial offerings. Therefore, there is reason to be more lenient when he touches a partially severed piece of food and to rule that the entire food item does not become impure.
תניא רבי אומר אחד טבול יום ואחד שאר טומאות
The Gemara answers: One cannot make such a distinction between different types of impurity because it is taught in a baraita that Rabbi Yehuda HaNasi says: With regard to both the impurity of one who immersed that day and other types of impurity, the halakhot of contact are the same; whatever is considered contact that transmits impurity with regard to one type of impurity transmits impurity for all types of impurity.
ודילמא לרבי לא שני ליה ולר’ מאיר שני ליה
The Gemara asks: But perhaps Rabbi Yehuda HaNasi does not distinguish between the impurity of one who immersed that day and other types of impurity and Rabbi Meir does distinguish in such a manner. Therefore, there is no contradiction between the statements of Rabbi Meir.
אמר ר’ יאשיה הכי אמר ר’ יוחנן לדברי רבי מוחלפת השיטה
Rabbi Yoshiya said: This is what Rabbi Yoḥanan meant to say: According to the statement of Rabbi Yehuda HaNasi, who does not distinguish between the impurity of one who immersed that day and other types of impurity, there is a contradiction between the two statements of Rabbi Meir, and the attribution of the opinions in the mishna in tractate Tevul Yom is reversed.
רבא אמר ביש יד לטומאה ואין יד להכשר קמיפלגי
Rava said a different explanation of the dispute between Rabbi Meir and Rabbi Shimon: The mishna is discussing a case where the blood from the slaughter came into contact with the body of the animal but not with the partially severed limb, and both tanna’im agree that an animal constitutes a handle for its limb. They disagree with regard to the principle that there is a status of a handle, i.e., a handle is considered part of the item itself, with regard to transmitting impurity to the attached food, but there is no status of a handle with regard to rendering the attached food susceptible to impurity, as in that regard the handle is considered a separate item.
מר סבר יש יד לטומאה ואין יד להכשר ומר סבר יש יד לטומאה ולהכשר
One Sage, Rabbi Shimon, holds that there is a status of a handle with regard to transmitting impurity, but there is no status of a handle with regard to rendering the attached food susceptible to impurity. Therefore, although the body of the animal constitutes a handle vis-à-vis the limb, it does not render the limb susceptible to impurity. And one Sage, Rabbi Meir, holds that there is a status of a handle both with regard to transmitting impurity and with regard to rendering the attached food susceptible to impurity. Therefore, the body of the animal renders the limb susceptible to impurity.
רב פפא אמר בהכשר קודם מחשבה קמיפלגי
Rav Pappa said a different explanation of the dispute: Both tanna’im hold that a handle renders the attached food susceptible to impurity. Yet, the mishna is discussing a case where the slaughter took place before the owner of the animal designated its meat for the consumption of a gentile. Rabbi Meir and Rabbi Shimon disagree with regard to whether an item can be rendered susceptible to impurity before intention, i.e., before one intends to use it as food. Rabbi Shimon holds that since the animal came in contact with the blood of the slaughter before the owner intended to use it as food, it is not rendered susceptible to impurity. Rabbi Meir holds that the susceptibility to impurity takes effect such that when the owner considers it as food it will be susceptible to impurity.
דתנן אמר ר’ יהודה כך היה רבי עקיבא שונה חלב שחוטה בכפרים צריך מחשבה ואין צריך הכשר שכבר הוכשר בשחיטה
This dispute is also found in that which we learned in a baraita (Tosefta, Okatzin 3:2): Rabbi Yehuda says that Rabbi Akiva would teach this halakha: Fat forbidden in consumption for a Jew from an animal slaughtered in the villages requires intention, i.e., designation, for consumption, for it to become susceptible to impurity. This is because the population in such places is small and there is an abundance of meat, so people do not generally consume the fat. Consequently, unless the Jewish owner intends for a gentile to consume it, it is not considered food. But the fat does not require contact with a liquid in order to be rendered susceptible to impurity, as it was already rendered susceptible by the blood of slaughter even though it came into contact with the blood before the Jew designated it for consumption.
אמרתי לפניו למדתנו רבינו עולשין שלקטן והדיחן לבהמה ונמלך עליהן לאדם צריכות הכשר שני וחזר רבי עקיבא להיות שונה כרבי יהודה
Rabbi Yehuda continues: I said before him: You taught us, our teacher, that in a case of endives that one picked and rinsed in water for the consumption of an animal, and one later reconsidered and decided to designate them for human consumption, the endives need to come into contact with liquid a second time in order to be rendered susceptible to impurity, as food designated for animal consumption does not contract impurity. Evidently, for a food item to become susceptible to impurity, its contact with liquid must occur after one designated it as food. And Rabbi Akiva then retracted his previous statement and taught the halakha in accordance with the statement of Rabbi Yehuda.
מר סבר לה כמעיקרא ומר סבר לה כחזרה
Rav Pappa concludes: Rabbi Meir and Rabbi Shimon disagree in the same manner. One Sage, Rabbi Meir, holds in accordance with that which Rabbi Akiva taught originally, and one Sage, Rabbi Shimon, holds in accordance with that which Rabbi Akiva taught after his retraction of his original statement.
רב אחא בריה דרב איקא אמר בנתקנח הדם בין סימן לסימן קמיפלגי
Rav Aḥa, son of Rav Ika, said another explanation of the dispute: The mishna is discussing a case where the blood of slaughter came into contact with a partially severed limb, and the blood of slaughter is one of the liquids that render food susceptible to impurity. But slaughter is valid only if one cuts the two simanim, the windpipe and the gullet, or the majority of the two simanim, and the tanna’im disagree with regard to a case where the blood in question was wiped off between the cutting of the first siman and the second siman.
מר סבר ישנה לשחיטה מתחלה ועד סוף והאי דם שחיטה הוא ומר סבר אינה לשחיטה אלא לסוף והאי דם מכה הוא
One Sage, Rabbi Meir, holds that slaughter is defined from the beginning to the end of its performance, and this blood that splashed on the limb is considered blood of slaughter. And one Sage, Rabbi Shimon, holds that slaughter is defined only as the conclusion of its performance, and this blood from the first siman is considered the blood of a wound and does not render the limb susceptible to impurity.
רב אשי אמר בשחיטה מכשרת ולא דם קמיפלגי
Rav Ashi said another explanation of the dispute: The case is where the blood of slaughter came in contact with the partially severed limb, but Rabbi Meir and Rabbi Shimon disagree with regard to the principle that the slaughter itself renders the limb susceptible to impurity, and not the blood of slaughter. Rabbi Shimon holds that the blood of slaughter is not one of the liquids that render food susceptible to impurity. But the slaughter itself renders the meat of the animal susceptible to impurity, because it prepares the meat for consumption. Therefore, since a partially severed limb is not prepared for consumption by the slaughter, as it remains forbidden, the slaughter does not render it susceptible to impurity. Rabbi Meir maintains that the blood of slaughter is one of the liquids that render food susceptible to impurity, and therefore, the limb is rendered susceptible.
בעי רבה בהמה בחייה מהו שתעשה יד לאבר תיקו
§Earlier (127b), Rabba explained that Rabbi Meir and Rabbi Shimon disagree with regard to whether the body of an animal constitutes a handle for its limb. With regard to the opinion of Rabbi Meir, who holds that it does constitute a handle, Rabba raises a dilemma: What is the halakha if an animal with a partially severed limb came into contact with a source of impurity during its lifetime? In such a case, where the animal is not susceptible to contract impurity because it is alive but the partially severed limb is susceptible to contract impurity as food, does the animal constitute a handle for its limb and transmit the impurity to the limb? The Gemara concludes: The dilemma shall stand unresolved.
אמר אביי הרי אמרו קישות שנטעה בעציץ והגדילה ויצאת חוץ לעציץ טהורה
The Gemara introduces a similar dilemma. Abaye says: The Sages said in the mishna (Okatzin 2:9): In the case of an impure cucumber that one planted in an unperforated flowerpot, such that the cucumber is considered detached from the ground and susceptible to impurity as food, and the cucumber grew and went out beyond the edge of the flowerpot such that part of the cucumber is overlying the ground, the entire cucumber is considered attached to the ground and therefore becomes pure.
אמר ר”ש וכי מה טיבה לטהר אלא הטמא בטומאתו וטהור בטהרתו
Rabbi Shimon says: What is the nature of the impurity of the cucumber that it is rendered pure in such a case? Rather, the part of the cucumber that is inside the flowerpot and impure remains in its state of impurity, and the part of the cucumber that is outside the flowerpot and pure remains in its state of purity.
בעי אביי מהו שתעשה יד לחברתה תיקו
Based on this mishna, Abaye raises a dilemma according to the opinion of Rabbi Shimon: What is the halakha if the part of the cucumber outside of the flowerpot comes into contact with a source of impurity? Does the part of the cucumber outside the flowerpot constitute a handle for its counterpart inside the flowerpot and transmit impurity to it to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רבי ירמיה הרי אמרו המשתחוה לחצי דלעת אסרה בעי ר’ ירמיה
The Gemara relates another dilemma based on the opinion of Rabbi Shimon. Rabbi Yirmeya says: The Sages said that one who bows down to a half of a gourd, worshipping it as a divinity, renders that half of the gourd forbidden, i.e., it is prohibited to derive benefit from it, because it was worshipped as an idol. The other half, though, is not forbidden. Based on this ruling, Rabbi Yirmeya raises a dilemma:
מהו שתעשה יד לחברתה תיקו
According to Rabbi Shimon, an item that is forbidden due to idol worship is not susceptible to impurity as food (see 129a). What is the halakha if the forbidden part of the gourd comes into contact with a source of impurity? Does the forbidden part constitute a handle for its permitted counterpart and transmit impurity to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רב פפא הרי אמרו יחור של תאנה שנפשח ומעורה בקליפתה ר’ יהודה מטהר וחכמים אומרים אם יכול לחיות טהור ואם לאו טמא
The Gemara discusses a similar dilemma. Rav Pappa says: The Sages said in a mishna (Okatzin 3:8): In the case of a branch of a fig tree that was mainly detached from the tree and which remains attached only to the bark of the tree, Rabbi Yehuda holds that the figs on the branch are considered as if they are still attached to the tree. Therefore, he deems them not susceptible to impurity. And the Rabbis say: If one is able to reattach the branch to the tree such that the branch can continue to live and produce fruit, then it is considered as if it is attached to the tree and the fruit on it is not susceptible to impurity. But if not, then the fruit is susceptible to impurity.
בעי רב פפא מהו שיעשה יד לחבירו תיקו
With regard to this mishna, Rav Pappa raises a dilemma: According to the Rabbis, who distinguish between a branch that can be reattached and one that cannot, what is the halakha in the case of a branch that is mainly detached from a tree but can be reattached, and a second branch grows out from that branch, and is mainly detached from it and cannot be reattached? In such a case, the branch that can be reattached to the tree is not susceptible to contracting impurity, but the branch attached to it is. If the branch that is not susceptible to contract impurity comes into contact with a source of impurity, does it constitute a handle for the other branch and transmit impurity to it? The Gemara concludes: The dilemma shall stand unresolved.
אמר רבי זירא הרי אמרו אבן שבזוית כשהוא חולץ חולץ את כולה וכשהוא נותץ נותץ את שלו ומניח את של חבירו
The Gemara discusses another similar dilemma. Rabbi Zeira says: The Sages said in a mishna (Nega’im 13:2): In the case of a large stone that is situated in the corner of a wall shared by two houses, where the stone is visible from inside both houses, if a leprous mark appears in one of the houses on the stone, when one extracts the stone he must extract the entire stone, even the part of the stone that is part of the neighbor’s wall. But when one destroys his house, after a reappearance of the leprous mark, he must destroy only the part of a stone that is in his house, and leaves the part of a stone that belongs to his neighbor.
בעי רבי זירא מהו שתעשה יד לחברתה תיקו:
With regard to this mishna Rabbi Zeira raises a dilemma: What is the halakha in such a case with regard to the transmission of impurity from the leprous house to the adjacent house? Does half of the stone in the adjacent house constitute a handle for the other half and impart impurity such that one who enters the neighbor’s house becomes impure just as one who enters the leprous house? Or perhaps there is no halakha of a handle with regard to the impurity of a leprous house. The Gemara concludes: The dilemma shall stand unresolved.
מתה הבהמה: מאי איכא בין אבר מן החי לאבר של הנבלה
§The mishna teaches: If the animal died, the hanging flesh needs to be rendered susceptible to impurity via contact with a liquid in order to become impure, as its halakhic status is that of flesh severed from a living animal, which is ritually pure and does not have the status of an unslaughtered carcass. The hanging limb imparts impurity as a limb severed from a living animal but does not impart impurity as the limb of an unslaughtered carcass. The Gemara asks: What difference is there between the impurity of a limb from a living animal and the impurity of a limb from a carcass?
איכא בינייהו בשר הפורש ממנו מאבר בהמה דאילו בשר הפורש מאבר מן החי לא מטמא מאבר מן הנבלה מטמא
The Gemara answers: The difference between them is with regard to flesh that separates from the limb of an animal, as flesh that separates from a limb severed from the living does not impart impurity, just like flesh that separates directly from a living animal. By contrast, an olive-bulk of flesh that separates from the limb of a carcass imparts impurity like the flesh of a carcass.
אבר מן החי דמטמא מאי קרא אמר רב יהודה אמר רב (ויקרא יא, לט) וכי ימות מן הבהמה
The Gemara asks: What is the verse from which it is derived that a limb severed from the living imparts impurity? Rav Yehuda says that Rav says: With regard to the impurity of a carcass it is written: “And if some animal [min habehema] of which you may eat dies, he who touches its carcass shall be impure until evening” (Leviticus 11:39). The phrase “some animal [min habehema],” which also means: From an animal, is interpreted as indicating that a limb torn from an animal is included in the impurity discussed in the verse.
והאי מיבעי ליה לכאידך דרב יהודה אמר רב דאמר רב יהודה אמר רב ואמרי לה במתניתא תנא וכי ימות מן הבהמה מקצת בהמה מטמאה ומקצת בהמה אינה מטמאה ואיזו זו זו טרפה ששחטה
The Gemara asks: How can Rav interpret this verse in such a manner? This verse is necessary for another halakha that Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said, and some say it was taught in a baraita: In the verse: “And if some animal [min habehema] of which you may eat dies, he who touches its carcass shall be impure until evening,” the phrase “some animal [min habehema]” indicates that some dead animals impart impurity as a carcass, and some dead animals do not impart impurity as a carcass. And which is that animal that does not impart impurity as a carcass? That is an animal with a wound that will cause it to die within twelve months [tereifa] that one slaughtered. Even though slaughter does not render the animal permitted to be eaten, it removes the animal from the category of a carcass with regard to impurity.
אם כן לכתוב רחמנא מבהמה מאי מן הבהמה ש”מ תרתי
The Gemara answers: If so, if the verse teaches only one of the two halakhot, let the Merciful One write mibehema, in one Hebrew word. What is the verse teaching when it states: “Min habehema,” with two Hebrew words? It is teaching that one should conclude two conclusions from it.
אי הכי אפילו בשר נמי לא ס”ד דתניא יכול יהא בשר הפורש מן החי טמא ת”ל וכי ימות מן הבהמה מה מיתה שאינה עושה חליפין אף כל שאינו עושה חליפין דברי ר’ יוסי
The Gemara challenges: If so, if this verse teaches that a limb from a living animal imparts impurity, one can also derive from it that even flesh from a living animal imparts impurity. The Gemara responds: It should not enter your mind to derive this, as it is taught in a baraita: One might have thought that flesh that separates from a living animal is impure like a carcass. Therefore, the verse states: “And if some animal of which you may eat dies.” Just as death does not generate a replacement, i.e., life is not regenerated from the dead, so too any element of an animal that dies and does not generate a replacement assumes the impurity of a carcass. An animal does not replace a severed limb but it does replace severed flesh; this is the statement of Rabbi Yosei.
ר’ עקיבא אומר בהמה מה בהמה גידים ועצמות אף כל גידים ועצמות רבי אומר בהמה מה בהמה בשר גידים ועצמות אף כל בשר גידים ועצמות
Rabbi Akiva says: One can derive this halakha from the word “animal” in the verse. Just as an animal contains sinews and bones, so too, any element of an animal that contains sinews and bones imparts impurity. Therefore, a limb, which contains sinews and bones, imparts impurity, but flesh, which does not contain sinews and bones, does not impart impurity. Rabbi Yehuda HaNasi says: One can derive this halakha from the word “animal” in the verse. Just as an animal contains flesh, sinews, and bones, so too, any element of an animal that contains flesh, sinews, and bones imparts impurity.
מאי איכא בין רבי לר”ע איכא בינייהו ארכובה
The Gemara asks: What difference is there between the opinions of Rabbi Yehuda HaNasi and Rabbi Akiva? The Gemara answers: The practical difference between them is with regard to the leg joint, which contains sinews and bones but no flesh. According to Rabbi Yehuda HaNasi it does not impart impurity when it separates from a living animal, but according to Rabbi Akiva it does.
בין ר”ע לר’ יוסי הגלילי מאי איכא בינייהו אמר רב פפא כוליא וניב שפתים איכא בינייהו
The Gemara asks: What practical difference is there between the opinions of Rabbi Akiva and Rabbi Yosei HaGelili? Rav Pappa said: The practical difference between them is with regard to the kidney and the upper lip that separate from a living animal. According to Rabbi Yosei these parts of the animal impart impurity because the animal does not generate a replacement for them; according to Rabbi Akiva they do not impart impurity, because they do not contain bones.
תניא נמי גבי שרצים כהאי גוונא יכול בשר הפורש מן השרצים יהא טמא ת”ל (ויקרא יא, לב) במותם מה מיתה שאינה עושה חליפין אף כל שאינה עושה חליפין דברי רבי יוסי הגלילי
The Gemara states a different halakha where these three tanna’im express the same opinions. So too, it is taught in a baraita with regard to creeping animals like this case: One might have thought that flesh that separates from a creeping animal during its lifetime should be impure like a creeping animal carcass. Therefore, the verse states with regard to creeping animal carcasses: “And upon whatever any of them falls when they are dead shall be impure” (Leviticus 11:32). The word “dead” teaches that just as death does not generate a replacement, so too any element of a creeping animal that dies and does not generate a replacement imparts the impurity of a creeping animal carcass, excluding flesh; this is the statement of Rabbi Yosei HaGelili.
ר”ע אומר שרץ מה שרץ גידים ועצמות אף כל גידים ועצמות רבי אומר שרץ מה שרץ בשר גידים ועצמות אף כל בשר גידים ועצמות
Rabbi Akiva says: One can derive this halakha from the term “creeping animal.” Just as a creeping animal contains sinews and bones, so too any element of a creeping animal that contains sinews and bones imparts impurity. Rabbi Yehuda HaNasi says: One can derive this halakha from the term “creeping animal.” Just as a creeping animal contains flesh, sinews, and bones, so too, any element of a creeping animal that contains flesh, sinews, and bones imparts impurity.
בין רבי לר”ע איכא בינייהו ארכובה בין ר”ע לר’ יוסי הגלילי מאי איכא בינייהו אמר רב פפא כוליא וניב שפתים איכא בינייהו
The Gemara comments: The practical difference between the opinions of Rabbi Yehuda HaNasi and Rabbi Akiva is with regard to the leg joint, which contains sinews and bones but no flesh. What difference is there between the opinions of Rabbi Akiva and Rabbi Yosei HaGelili? Rav Pappa said: The practical difference between them is with regard to the kidney and the upper lip, which contain no bones and which are not regenerated by the creeping animal.
וצריכא דאי אשמעינן בהמה היינו טעמא דלא מטמא מחיים משום דלא מטמא בכעדשה אבל שרץ דמטמא בכעדשה אימא לטמא מחיים
And it is necessary to teach this halakha both with regard to flesh that separates from a living animal and with regard to flesh that separates from a creeping animal. As if the baraita had taught us this halakha only with regard to an animal, one might have said that this is the reason that flesh that separates from a living animal does not impart impurity: It is because an animal carcass does not impart impurity in the measure of a lentil-bulk, but rather only in the measure of an olive-bulk. But with regard to a creeping animal, which imparts impurity even in the measure of a lentil-bulk, say that flesh that separates from it while it is living should impart impurity.
ואי אשמועינן שרץ משום דלא מטמא במשא לא מטמא מחיים אבל בהמה דמטמא במשא אימא תטמא מחיים צריכא
And if the baraita had taught us this halakha only with regard to a creeping animal, one might have said that flesh that separates from a creeping animal does not impart impurity because a creeping animal does not impart impurity via carrying, and therefore flesh that separates from it while it is living does not impart impurity. But with regard to an animal, which imparts impurity via carrying, say that flesh that separates from it while it is living should impart impurity. Therefore, it is necessary to teach this halakha in both cases.
ת”ר החותך כזית בשר מאבר מן החי חתכו ואח”כ חישב עליו טהור
§The Gemara continues to discuss flesh that separates from a living animal. The Sages taught in a baraita: In the case of one who severs an olive-bulk of flesh from a limb severed from the living, the flesh does not impart the impurity of a carcass but it does impart impurity as food if one designated it as food before it came into contact with a source of impurity. Therefore, if one severed the flesh from the limb and afterward intended it to be used for the consumption of a gentile, the flesh remains pure because at the time he designated the flesh as food it was not in contact with a source of impurity.
חישב עליו ואח”כ חתכו טמא
But if he intended it to be used for the consumption of a gentile and afterward severed the flesh, the flesh is impure, because it came into contact with a source of impurity, i.e., the limb, after it was designated as food.
רבי אסי לא על לבי מדרשא אשכחיה לרבי זירא א”ל מאי אמור בבי מדרשא א”ל מאי קשיא לך אמר ליה דקתני חישב ואח”כ חתכו טמא
One day Rabbi Asi did not go to the study hall. He found Rabbi Zeira, and said to him: What was said today in the study hall? Rabbi Zeira said to him: What matter is difficult for you that you think may have been discussed in the study hall? Rabbi Asi said to him: I find difficult that which is taught in a baraita: If one intended flesh from a limb that was severed from a living animal to be used for the consumption of a gentile, and afterward he severed the flesh from the limb, the flesh is impure.
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