When we say that things that are sanctified are susceptible to impurities, it is the same as when liquids render items susceptible – that they become impure and can transmit impurities or are they not able to transmit impurities to other items?
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
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This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
Chullin 36
ס”ד אמינא הואיל ואסירי בגיזה ועבודה דמן לבעי קבורה קמשמע לן
It could enter your mind to say: Since benefit from disqualified consecrated animals is forbidden with regard to their fleece and labor, perhaps benefit from their blood is also forbidden, and let it require burial. Therefore, the verse teaches us that benefit from their blood is permitted.
תנא דבי רבי ישמעאל (במדבר כג, כד) ודם חללים ישתה פרט לדם קילוח שאינו מכשיר את הזרעים
The school of Rabbi Yishmael taught that the verse: “And drinks the blood of carcasses,” from which it is derived that the blood of an animal that was killed renders food items susceptible to ritual impurity, serves to exclude blood that emerges in a surge due to arterial pressure at the moment of slaughter while the animal is still alive that does not render seeds susceptible to ritual impurity.
ת”ר השוחט והתיז דם על הדלעת רבי אומר הוכשר רבי חייא אומר תולין
§ The Sages taught in a baraita: With regard to one who slaughters an animal and splashed blood of the slaughter on a gourd of teruma, Rabbi Yehuda HaNasi says: The gourd is rendered susceptible to ritual impurity. Rabbi Ḥiyya says: If the gourd came into contact with a source of impurity, one places the matter in abeyance, as there is uncertainty whether the blood rendered it susceptible to impurity.
א”ר אושעיא מאחר שרבי אומר הוכשר ור’ חייא אומר תולין אנו על מי נסמוך באו ונסמוך על דברי ר”ש שהיה ר”ש אומר שחיטה מכשרת ולא דם
Rabbi Oshaya said: Since Rabbi Yehuda HaNasi says that the gourd is rendered susceptible to ritual impurity and Rabbi Ḥiyya says that one places the matter in abeyance, on whom shall we rely? Come and let us rely on the statement of Rabbi Shimon, as Rabbi Shimon would say: It is slaughter that renders the animal susceptible, and not blood.
אמר רב פפא הכל מודים היכא דאיתיה לדם מתחלה ועד סוף כולי עלמא לא פליגי דמכשיר כי פליגי בנתקנח הדם בין סימן לסימן רבי סבר ישנה לשחיטה מתחלה ועד סוף והאי דם שחיטה הוא
Rav Pappa said in explanation: Everyone, Rabbi Yehuda HaNasi and Rabbi Ḥiyya, agrees that where there is blood on the gourd throughout the slaughter continuously from beginning to end, everyone, both Rabbi Shimon ben Lakish, who says: Slaughter is defined only as the conclusion of its performance, and Rabbi Yoḥanan, who says: Slaughter is defined from the beginning to the end of its performance, agrees that the blood renders the gourd susceptible to impurity, in accordance with the opinion of the Rabbis, who disagree with Rabbi Shimon. When they disagree is in a case where the blood is wiped off the gourd between the cutting of one siman and the other siman. Rabbi Yehuda HaNasi holds that slaughter is defined from the beginning to the end of its performance, and this blood that splashed on the gourd is blood of slaughter.
רבי חייא סבר אינה לשחיטה אלא בסוף והאי דם מכה הוא ומאי תולין תולין הדבר עד גמר שחיטה אי איתיה לדם בסוף שחיטה מכשיר ואי לא לא מכשיר
Rabbi Ḥiyya holds that slaughter is defined only as the conclusion of its performance, and this is blood of a wound, which does not render food items susceptible to ritual impurity. And what is the meaning of the ruling of Rabbi Ḥiyya that one places the matter in abeyance? It means that one places the matter in abeyance until the conclusion of the slaughter. If there is blood remaining on the gourd at the conclusion of the slaughter the blood renders the gourd susceptible to ritual impurity, and if not, the blood does not render the gourd susceptible to ritual impurity.
ומאי באו ונסמוך על דברי ר”ש לר”ש לא מכשיר לרבי חייא מכשיר
The Gemara asks: And what is the meaning of the statement of Rabbi Oshaya: Come and let us rely on the statement of Rabbi Shimon? According to Rabbi Shimon the blood of slaughter does not render food items susceptible to ritual impurity, while according to Rabbi Ḥiyya the blood of slaughter renders the gourd susceptible to ritual impurity.
בנתקנח מיהו אשוו להדדי מר לא מכשיר ומר לא מכשיר הוה ליה רבי חד ואין דבריו של אחד במקום שנים
The Gemara answers that in a case where the blood is wiped off the gourd prior to the conclusion of slaughter, in any event, the opinions of Rabbi Shimon and Rabbi Ḥiyya correspond to each other: One Sage holds that the blood of slaughter does not render the gourd susceptible to ritual impurity and the other Sage holds that the blood of slaughter does not render the gourd susceptible to ritual impurity. The result is that Rabbi Yehuda HaNasi, who holds that the blood of slaughter renders the gourd susceptible to ritual impurity, is one Sage stating an individual opinion, and the statement of one Sage has no standing in a place where it is disputed by two Sages.
רב אשי אמר תולין לעולם משמע ונתקנח לר’ חייא ספוקי מספקא ליה אי ישנה לשחיטה מתחלה ועד סוף או אינה לשחיטה אלא בסוף ומאי תולין לא אוכלין ולא שורפין
Rav Ashi said that the term: One places the matter in abeyance, indicates that it remains in abeyance forever. It is a fundamental halakhic uncertainty for which there is no resolution. And in the case where the blood is wiped off the gourd prior to the conclusion of the slaughter, the halakha is unclear. This is because Rabbi Ḥiyya is uncertain whether slaughter is defined from the beginning to the end of its performance or whether slaughter is defined only as the conclusion of its performance. And what is the meaning of his ruling that one places the matter in abeyance? It means that if a source of impurity comes into contact with the gourd after the blood was wiped off the gourd, one may neither eat the gourd, as perhaps it is impure teruma, nor may one burn it, as perhaps it is pure.
ומאי באו ונסמוך על דברי ר”ש לר”ש לא מכשיר לרבי חייא ספיקא לענין שריפה מיהו שוו להדדי מר לא שרפיה ומר לא שרפיה
The Gemara asks: And according to this explanation, what is the meaning of the statement of Rabbi Oshaya: Come and let us rely on the statement of Rabbi Shimon? According to Rabbi Shimon the blood of slaughter does not render food items susceptible to ritual impurity, while according to Rabbi Ḥiyya, there is uncertainty with regard to the status of the gourd. The Gemara answers that with regard to the matter of burning, in any event, the opinions of Rabbi Shimon and Rabbi Ḥiyya correspond to each other: One Sage, Rabbi Shimon, does not burn the gourd, because it was not rendered susceptible to impurity, and the other Sage, Rabbi Ḥiyya, does not burn the gourd, due to the uncertainty.
הוה ליה רבי חד ואין דבריו של אחד במקום שנים והכי קאמר כגון זאת תולין לא אוכלין ולא שורפין
The result is that Rabbi Yehuda HaNasi, who holds that one burns the gourd since the blood of slaughter renders the gourd susceptible to ritual impurity and contact with a source of impurity renders it impure, is one Sage stating an individual opinion, and the statement of one Sage has no standing in a place where it is disputed by two Sages. And this is what Rabbi Ḥiyya is saying: In a case such as this, one places the matter in abeyance; one may neither eat the gourd nor burn it.
בעי ר”ש בן לקיש צריד של מנחות מונין בו ראשון ושני או אין מונין בו ראשון ושני כי מהניא חבת הקדש לאפסולי גופיה למימנא ביה ראשון ושני לא או דלמא לא שנא
Rabbi Shimon ben Lakish raises a dilemma: With regard to a dry portion of consecrated flour that was not mixed with the oil of meal offerings, does one count the descending levels of impurity characteristic of other foods that come into contact with a primary source of impurity, i.e., that food assumes first-degree impurity, and food that comes into contact with that food assumes second-degree impurity; or does one not count the descending levels of first-degree impurity and second-degree impurity? The Gemara elaborates: When regard for sanctity is effective in rendering an item susceptible to impurity, is it effective only to disqualify that item itself, but to count the descending levels of first-degree and second-degree impurity it is not effective? Or perhaps once it is rendered susceptible to impurity there is no difference whether it is rendered susceptible by means of regard for sanctity or by means of contact with liquids.
א”ר אלעזר ת”ש (ויקרא יא, לד) מכל האוכל אשר יאכל וגו’ אוכל הבא במים הוכשר אוכל שאינו בא במים לא הוכשר
Rabbi Elazar said: Come and hear proof from a baraita. It is written: “Of all food that may be eaten, on which water comes, it shall be impure; and all drink that may be drunk it shall be impure” (Leviticus 11:34). From that verse it is derived: Food that comes into contact with water is rendered susceptible to ritual impurity and to count the descending levels of impurity, but food that does not come into contact with water is not rendered susceptible to ritual impurity. Apparently, for the dry portion of flour that did not come into contact with a liquid but was rendered susceptible by regard for sanctity, one does not count the descending levels of impurity.
אטו רבי שמעון בן לקיש לית ליה אוכל הבא במים רבי שמעון בן לקיש הכי קמיבעיא ליה חבת הקדש כאוכל הבא במים דמי או לא
The Gemara asks: Is that to say that Rabbi Shimon ben Lakish does not have knowledge of the halakha that only food that comes into contact with water is susceptible to ritual impurity? The Gemara answers: This is the dilemma that Rabbi Shimon ben Lakish is raising: Is the halakhic status of consecrated food that is subject to regard for sanctity like that of food that comes into contact with water, and one does not count the descending levels of impurity for items that come into contact with it, or no, its halakhic status is unique?
רבי אלעזר נמי מיתורי קראי קאמר מכדי כתיב (ויקרא יא, לח) וכי יותן מים על זרע מכל האוכל אשר יאכל למה לי
The Gemara explains that Rabbi Elazar, who cited the verse to resolve the dilemma of Rabbi Shimon ben Lakish, is not merely citing a verse that Rabbi Shimon ben Lakish knows. Rather, he too is stating his proof from the extraneous formulation of the verses. Since it is written: “But when water is placed upon the seed, and any of their carcass falls upon it, it is impure for you” (Leviticus 11:38), why do I need the verse: “Of all food which may be eaten, on which water comes, shall be impure” (Leviticus 11:34)?
לאו למעוטי חיבת הקדש לא חד בטומאת מת וחד בטומאת שרץ
Is it not to exclude items rendered susceptible to impurity due to regard for sanctity? The Gemara rejects that proof: No, both verses teach that food becomes impure only after it is rendered susceptible to impurity by one of the seven liquids. One verse is referring to impurity imparted by a corpse, and one verse is referring to impurity imparted by the carcass of a creeping animal.
וצריכי דאי אשמעינן טומאת מת התם הוא דבעי הכשר משום דלא מטמא בכעדשה אבל שרץ דמטמא בכעדשה אימא לא ליבעי הכשר
And both verses are necessary, as had the Torah taught us the requirement of being rendered susceptible to impurity only with regard to impurity imparted by a corpse, one would have concluded that it is there that food requires being rendered susceptible to impurity by one of the seven liquids in order to become impure, due to the fact that the impurity imparted by a corpse is less stringent, as a portion of a corpse the size of a lentil-bulk does not render people or vessels impure. But in the case of impurity imparted by the carcass of a creeping animal, which is more stringent, as the creeping animal renders people or vessels impure with a portion of it the size of a lentil-bulk, say that food does not require to be rendered susceptible by one of the seven liquids in order to become impure.
ואי אשמעינן שרץ משום דלא מטמא טומאת שבעה אבל מת דמטמא טומאת שבעה אימא לא ליבעי הכשר צריכא
And had the Torah taught us the requirement of being rendered susceptible to impurity only with regard to impurity imparted by the carcass of a creeping animal, one would have concluded that it is there that food must be rendered susceptible to impurity, due to the fact that the impurity imparted by a creeping animal is less stringent, as a creeping animal does not render people or vessels impure with impurity that lasts seven days. But with regard to a corpse, which renders people or vessels impure with impurity that lasts seven days, say that food does not require to be rendered susceptible by one of the seven liquids in order to become impure from it. Therefore, it is necessary for the Torah to teach both verses.
מתיב רב יוסף רבי שמעון אומר הוכשרו בשחיטה הוכשרו ואפילו למימני בהו ראשון ושני
Rav Yosef raises an objection from the mishna (33a) to Rabbi Elazar’s opinion that only with regard to food rendered susceptible by one of the seven liquids does one count the descending levels of impurity, i.e., first-degree impurity and second-degree impurity: Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. Rabbi Shimon is saying they were rendered susceptible in every sense, and even to count the descending levels of impurity, first-degree impurity and second-degree impurity.
אמאי והא לאו אוכל הבא במים הוא א”ל אביי עשאוהו כהכשר מים מדרבנן
Why is the animal rendered susceptible to impurity in every sense; but the slaughtered animal is not food that comes into contact with water? Apparently, even items that did not come into contact with water are susceptible to impurity in every sense. Abaye said to Rav Yosef: Rabbi Shimon holds that it is not susceptible by Torah law. Rather, the Sages accorded susceptibility via slaughter of the animal a status like that of susceptibility rendered by means of water, by rabbinic law.
אמר רבי זירא ת”ש הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר ושתיק ליה הלל לשמאי אמאי והא לאו אוכל הבא במים הוא אמר ליה אביי עשאוהו כהכשר מים מדרבנן
Rabbi Zeira said: Come and hear an objection to Rabbi Elazar’s opinion from a baraita: In the case of one who harvests grapes in order to take them to the winepress, Shammai says: The grapes are rendered susceptible to ritual impurity by the liquid that seeps from them, and Hillel says: They are not rendered susceptible to ritual impurity; and ultimately, Hillel was silent and did not respond to Shammai, accepting his opinion. Why does that liquid render the grapes susceptible to impurity; but the grapes are not food that comes into contact with water? Contact with liquid renders food susceptible to impurity only if the contact was with the intent of the owner, and here, the liquid did not seep out of the grapes of one’s own volition. Abaye said to Rabbi Zeira: Hillel does not hold that the grapes are susceptible by Torah law; rather, the Sages accorded susceptibility via the liquid a status like that of susceptibility rendered by means of water, by rabbinic law, to count the descending levels of impurity, i.e., first-degree impurity, second-degree impurity.
א”ל רב יוסף אמינא לך אנא הוכשרו בשחיטה ואת אמרת לי עשאוהו כהכשר מים ואמר לך רבי זירא ואמרת ליה עשאוהו כהכשר מים לר”ש בן לקיש נמי עשאוהו כהכשר מים
Rav Yosef said to Abaye: I said to you an objection from the statement of Rabbi Shimon: They were rendered susceptible to ritual impurity by means of the slaughter itself, and you said to me: It was the Sages who accorded susceptibility via slaughter of the animal a status like that of susceptibility rendered by means of water. And Rabbi Zeira said to you an objection from the case of one who harvests grapes, and you said to him: It is the Sages who accorded susceptibility via the liquid from the grapes a status like that of susceptibility rendered by means of water. If so, will you also say in response to the dilemma of Rabbi Shimon ben Lakish with regard to a dry portion of consecrated flour that was not mixed with the oil of meal offerings that it is the Sages who accorded susceptibility via the regard for sanctity of the flour a status like that of susceptibility rendered by means of water, by rabbinic law, to count the descending levels of impurity, i.e., first-degree impurity, second-degree impurity?
אמר ליה אטו ר’ שמעון בן לקיש לתלות קמיבעיא ליה כי קא מיבעיא ליה לשרוף
Abaye said to Rav Yosef: Is that to say that Rabbi Shimon ben Lakish was raising a dilemma with regard to placing the matter in abeyance, and one may neither eat the consecrated flour nor may one burn it, which would be the case for impurity by rabbinic law? When Rabbi Shimon ben Lakish raises the dilemma it is with regard to whether to burn the gourd, which is the case when the impurity is by Torah law.
מכלל דחיבת הקדש דאורייתא מנא לן אילימא מדכתיב (ויקרא ז, יט) והבשר אשר יגע בכל טמא האי בשר דאתכשר במאי
The Gemara notes that it may be learned by inference that Rabbi Shimon ben Lakish holds that regard for sanctity renders sacred items subject to ritual impurity by Torah law, as his dilemma was limited to whether one counts the descending levels of impurity from those susceptible items, i.e., first-degree impurity, second-degree impurity, not the impurity of the sacred item itself. From where do we derive this halakha? If we say that it is derived from that which is written: “And the flesh that touches any impure item shall not be eaten; it shall be burned with fire” (Leviticus 7:19), then it must be ascertained: This flesh that was rendered susceptible to ritual impurity, by what means was it rendered susceptible?
אילימא דאתכשר בדם והאמר רבי חייא בר אבא א”ר יוחנן מנין לדם קדשים שאינו מכשיר שנאמר לא תאכלנו על הארץ תשפכנו כמים דם הנשפך כמים מכשיר שאינו נשפך כמים אינו מכשיר
If we say that it was rendered susceptible to impurity by means of the blood of the animal, this is difficult. But doesn’t Rabbi Ḥiyya bar Abba say that Rabbi Yoḥanan says: From where is it derived with regard to blood of sacrificial animals that it does not render food susceptible to impurity? It is derived from a verse, as it is stated: “You shall not eat it; you shall pour it upon the earth like water” (Deuteronomy 12:24). Blood of a non-sacred animal, which is poured like water when it is slaughtered, renders food susceptible to ritual impurity. By contrast, blood of a sacrificial animal, which is not poured like water but is presented on the altar, does not render food susceptible to impurity.
אלא דאיתכשר במשקי בית מטבחיא והא א”ר יוסי ברבי חנינא משקי בית מטבחיא לא דיין שהן דכן אלא שאין מכשירין וכי תימא תרגמא אדם והא משקי קאמר אלא לאו דאתכשר בחבת הקדש
Rather, perhaps say that the flesh was rendered susceptible to ritual impurity by means of the liquids of the Temple abattoir. But didn’t Rabbi Yosei, son of Rabbi Ḥanina, say: With regard to the liquids of the Temple abattoir, not only are they ritually pure, but they do not even render food susceptible to impurity. And if you would say that one should explain the statement of Rabbi Yosei, son of Rabbi Ḥanina, as referring exclusively to blood, and the other liquids render food susceptible, but doesn’t he say: Liquids, in the plural? Rather, is it not that the flesh was rendered susceptible to ritual impurity via regard for sanctity?
ודלמא כדרב יהודה אמר שמואל דאמר רב יהודה אמר שמואל כגון שהיתה לו פרה של זבחי שלמים והעבירה בנחל שחטה ועדיין משקה טופח עליה
The Gemara responds: And perhaps the verse can be explained in accordance with the statement that Rav Yehuda says that Shmuel says, as Rav Yehuda says that Shmuel says: The verse is referring to a case where one had a cow that was to be sacrificed as a peace offering, and since the owner is entitled to the meat and the hide of the animal, in order to improve their quality he conveyed it through the river and slaughtered the animal while the liquid was still upon it and the animal was damp. That liquid rendered the meat susceptible to impurity.
אלא מסיפא והבשר לרבות עצים ולבונה עצים ולבונה בני אכילה נינהו אלא חבת הקדש מכשרא להו ומשויא להו אוכל הכא נמי חבת הקדש מכשרתה
Rather the proof is from the latter portion of that verse: “And the flesh that touches any impure item shall not be eaten; it shall be burned with fire. And the flesh, every pure person may eat flesh” (Leviticus 7:19). The Gemara explains: The second mention of the term “and the flesh” in the verse is superfluous and serves to include the halakha that with regard to sacred wood and frankincense, impurity disqualifies them from being burned on the altar. Are wood and frankincense edible and therefore included in the verse: “Of all food that may be eaten, on which water comes, shall be impure” (Leviticus 11:34)? Rather, Rabbi Shimon ben Lakish derived from this that regard for sanctity renders them susceptible to ritual impurity and renders their status like that of food. Here too, in the case of a dry portion of flour that was not mixed with the oil of meal offerings, regard for sanctity renders it susceptible to ritual impurity.
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Minnesota, United States
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, Israel
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Lori Stark
Highland Park, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Deborah Dickson
Ra’anana, Israel
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
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 started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Jodi Gladstone
Warwick, Rhode Island, United States
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
My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Chullin 36
ס”ד אמינא הואיל ואסירי בגיזה ועבודה דמן לבעי קבורה קמשמע לן
It could enter your mind to say: Since benefit from disqualified consecrated animals is forbidden with regard to their fleece and labor, perhaps benefit from their blood is also forbidden, and let it require burial. Therefore, the verse teaches us that benefit from their blood is permitted.
תנא דבי רבי ישמעאל (במדבר כג, כד) ודם חללים ישתה פרט לדם קילוח שאינו מכשיר את הזרעים
The school of Rabbi Yishmael taught that the verse: “And drinks the blood of carcasses,” from which it is derived that the blood of an animal that was killed renders food items susceptible to ritual impurity, serves to exclude blood that emerges in a surge due to arterial pressure at the moment of slaughter while the animal is still alive that does not render seeds susceptible to ritual impurity.
ת”ר השוחט והתיז דם על הדלעת רבי אומר הוכשר רבי חייא אומר תולין
§ The Sages taught in a baraita: With regard to one who slaughters an animal and splashed blood of the slaughter on a gourd of teruma, Rabbi Yehuda HaNasi says: The gourd is rendered susceptible to ritual impurity. Rabbi Ḥiyya says: If the gourd came into contact with a source of impurity, one places the matter in abeyance, as there is uncertainty whether the blood rendered it susceptible to impurity.
א”ר אושעיא מאחר שרבי אומר הוכשר ור’ חייא אומר תולין אנו על מי נסמוך באו ונסמוך על דברי ר”ש שהיה ר”ש אומר שחיטה מכשרת ולא דם
Rabbi Oshaya said: Since Rabbi Yehuda HaNasi says that the gourd is rendered susceptible to ritual impurity and Rabbi Ḥiyya says that one places the matter in abeyance, on whom shall we rely? Come and let us rely on the statement of Rabbi Shimon, as Rabbi Shimon would say: It is slaughter that renders the animal susceptible, and not blood.
אמר רב פפא הכל מודים היכא דאיתיה לדם מתחלה ועד סוף כולי עלמא לא פליגי דמכשיר כי פליגי בנתקנח הדם בין סימן לסימן רבי סבר ישנה לשחיטה מתחלה ועד סוף והאי דם שחיטה הוא
Rav Pappa said in explanation: Everyone, Rabbi Yehuda HaNasi and Rabbi Ḥiyya, agrees that where there is blood on the gourd throughout the slaughter continuously from beginning to end, everyone, both Rabbi Shimon ben Lakish, who says: Slaughter is defined only as the conclusion of its performance, and Rabbi Yoḥanan, who says: Slaughter is defined from the beginning to the end of its performance, agrees that the blood renders the gourd susceptible to impurity, in accordance with the opinion of the Rabbis, who disagree with Rabbi Shimon. When they disagree is in a case where the blood is wiped off the gourd between the cutting of one siman and the other siman. Rabbi Yehuda HaNasi holds that slaughter is defined from the beginning to the end of its performance, and this blood that splashed on the gourd is blood of slaughter.
רבי חייא סבר אינה לשחיטה אלא בסוף והאי דם מכה הוא ומאי תולין תולין הדבר עד גמר שחיטה אי איתיה לדם בסוף שחיטה מכשיר ואי לא לא מכשיר
Rabbi Ḥiyya holds that slaughter is defined only as the conclusion of its performance, and this is blood of a wound, which does not render food items susceptible to ritual impurity. And what is the meaning of the ruling of Rabbi Ḥiyya that one places the matter in abeyance? It means that one places the matter in abeyance until the conclusion of the slaughter. If there is blood remaining on the gourd at the conclusion of the slaughter the blood renders the gourd susceptible to ritual impurity, and if not, the blood does not render the gourd susceptible to ritual impurity.
ומאי באו ונסמוך על דברי ר”ש לר”ש לא מכשיר לרבי חייא מכשיר
The Gemara asks: And what is the meaning of the statement of Rabbi Oshaya: Come and let us rely on the statement of Rabbi Shimon? According to Rabbi Shimon the blood of slaughter does not render food items susceptible to ritual impurity, while according to Rabbi Ḥiyya the blood of slaughter renders the gourd susceptible to ritual impurity.
בנתקנח מיהו אשוו להדדי מר לא מכשיר ומר לא מכשיר הוה ליה רבי חד ואין דבריו של אחד במקום שנים
The Gemara answers that in a case where the blood is wiped off the gourd prior to the conclusion of slaughter, in any event, the opinions of Rabbi Shimon and Rabbi Ḥiyya correspond to each other: One Sage holds that the blood of slaughter does not render the gourd susceptible to ritual impurity and the other Sage holds that the blood of slaughter does not render the gourd susceptible to ritual impurity. The result is that Rabbi Yehuda HaNasi, who holds that the blood of slaughter renders the gourd susceptible to ritual impurity, is one Sage stating an individual opinion, and the statement of one Sage has no standing in a place where it is disputed by two Sages.
רב אשי אמר תולין לעולם משמע ונתקנח לר’ חייא ספוקי מספקא ליה אי ישנה לשחיטה מתחלה ועד סוף או אינה לשחיטה אלא בסוף ומאי תולין לא אוכלין ולא שורפין
Rav Ashi said that the term: One places the matter in abeyance, indicates that it remains in abeyance forever. It is a fundamental halakhic uncertainty for which there is no resolution. And in the case where the blood is wiped off the gourd prior to the conclusion of the slaughter, the halakha is unclear. This is because Rabbi Ḥiyya is uncertain whether slaughter is defined from the beginning to the end of its performance or whether slaughter is defined only as the conclusion of its performance. And what is the meaning of his ruling that one places the matter in abeyance? It means that if a source of impurity comes into contact with the gourd after the blood was wiped off the gourd, one may neither eat the gourd, as perhaps it is impure teruma, nor may one burn it, as perhaps it is pure.
ומאי באו ונסמוך על דברי ר”ש לר”ש לא מכשיר לרבי חייא ספיקא לענין שריפה מיהו שוו להדדי מר לא שרפיה ומר לא שרפיה
The Gemara asks: And according to this explanation, what is the meaning of the statement of Rabbi Oshaya: Come and let us rely on the statement of Rabbi Shimon? According to Rabbi Shimon the blood of slaughter does not render food items susceptible to ritual impurity, while according to Rabbi Ḥiyya, there is uncertainty with regard to the status of the gourd. The Gemara answers that with regard to the matter of burning, in any event, the opinions of Rabbi Shimon and Rabbi Ḥiyya correspond to each other: One Sage, Rabbi Shimon, does not burn the gourd, because it was not rendered susceptible to impurity, and the other Sage, Rabbi Ḥiyya, does not burn the gourd, due to the uncertainty.
הוה ליה רבי חד ואין דבריו של אחד במקום שנים והכי קאמר כגון זאת תולין לא אוכלין ולא שורפין
The result is that Rabbi Yehuda HaNasi, who holds that one burns the gourd since the blood of slaughter renders the gourd susceptible to ritual impurity and contact with a source of impurity renders it impure, is one Sage stating an individual opinion, and the statement of one Sage has no standing in a place where it is disputed by two Sages. And this is what Rabbi Ḥiyya is saying: In a case such as this, one places the matter in abeyance; one may neither eat the gourd nor burn it.
בעי ר”ש בן לקיש צריד של מנחות מונין בו ראשון ושני או אין מונין בו ראשון ושני כי מהניא חבת הקדש לאפסולי גופיה למימנא ביה ראשון ושני לא או דלמא לא שנא
Rabbi Shimon ben Lakish raises a dilemma: With regard to a dry portion of consecrated flour that was not mixed with the oil of meal offerings, does one count the descending levels of impurity characteristic of other foods that come into contact with a primary source of impurity, i.e., that food assumes first-degree impurity, and food that comes into contact with that food assumes second-degree impurity; or does one not count the descending levels of first-degree impurity and second-degree impurity? The Gemara elaborates: When regard for sanctity is effective in rendering an item susceptible to impurity, is it effective only to disqualify that item itself, but to count the descending levels of first-degree and second-degree impurity it is not effective? Or perhaps once it is rendered susceptible to impurity there is no difference whether it is rendered susceptible by means of regard for sanctity or by means of contact with liquids.
א”ר אלעזר ת”ש (ויקרא יא, לד) מכל האוכל אשר יאכל וגו’ אוכל הבא במים הוכשר אוכל שאינו בא במים לא הוכשר
Rabbi Elazar said: Come and hear proof from a baraita. It is written: “Of all food that may be eaten, on which water comes, it shall be impure; and all drink that may be drunk it shall be impure” (Leviticus 11:34). From that verse it is derived: Food that comes into contact with water is rendered susceptible to ritual impurity and to count the descending levels of impurity, but food that does not come into contact with water is not rendered susceptible to ritual impurity. Apparently, for the dry portion of flour that did not come into contact with a liquid but was rendered susceptible by regard for sanctity, one does not count the descending levels of impurity.
אטו רבי שמעון בן לקיש לית ליה אוכל הבא במים רבי שמעון בן לקיש הכי קמיבעיא ליה חבת הקדש כאוכל הבא במים דמי או לא
The Gemara asks: Is that to say that Rabbi Shimon ben Lakish does not have knowledge of the halakha that only food that comes into contact with water is susceptible to ritual impurity? The Gemara answers: This is the dilemma that Rabbi Shimon ben Lakish is raising: Is the halakhic status of consecrated food that is subject to regard for sanctity like that of food that comes into contact with water, and one does not count the descending levels of impurity for items that come into contact with it, or no, its halakhic status is unique?
רבי אלעזר נמי מיתורי קראי קאמר מכדי כתיב (ויקרא יא, לח) וכי יותן מים על זרע מכל האוכל אשר יאכל למה לי
The Gemara explains that Rabbi Elazar, who cited the verse to resolve the dilemma of Rabbi Shimon ben Lakish, is not merely citing a verse that Rabbi Shimon ben Lakish knows. Rather, he too is stating his proof from the extraneous formulation of the verses. Since it is written: “But when water is placed upon the seed, and any of their carcass falls upon it, it is impure for you” (Leviticus 11:38), why do I need the verse: “Of all food which may be eaten, on which water comes, shall be impure” (Leviticus 11:34)?
לאו למעוטי חיבת הקדש לא חד בטומאת מת וחד בטומאת שרץ
Is it not to exclude items rendered susceptible to impurity due to regard for sanctity? The Gemara rejects that proof: No, both verses teach that food becomes impure only after it is rendered susceptible to impurity by one of the seven liquids. One verse is referring to impurity imparted by a corpse, and one verse is referring to impurity imparted by the carcass of a creeping animal.
וצריכי דאי אשמעינן טומאת מת התם הוא דבעי הכשר משום דלא מטמא בכעדשה אבל שרץ דמטמא בכעדשה אימא לא ליבעי הכשר
And both verses are necessary, as had the Torah taught us the requirement of being rendered susceptible to impurity only with regard to impurity imparted by a corpse, one would have concluded that it is there that food requires being rendered susceptible to impurity by one of the seven liquids in order to become impure, due to the fact that the impurity imparted by a corpse is less stringent, as a portion of a corpse the size of a lentil-bulk does not render people or vessels impure. But in the case of impurity imparted by the carcass of a creeping animal, which is more stringent, as the creeping animal renders people or vessels impure with a portion of it the size of a lentil-bulk, say that food does not require to be rendered susceptible by one of the seven liquids in order to become impure.
ואי אשמעינן שרץ משום דלא מטמא טומאת שבעה אבל מת דמטמא טומאת שבעה אימא לא ליבעי הכשר צריכא
And had the Torah taught us the requirement of being rendered susceptible to impurity only with regard to impurity imparted by the carcass of a creeping animal, one would have concluded that it is there that food must be rendered susceptible to impurity, due to the fact that the impurity imparted by a creeping animal is less stringent, as a creeping animal does not render people or vessels impure with impurity that lasts seven days. But with regard to a corpse, which renders people or vessels impure with impurity that lasts seven days, say that food does not require to be rendered susceptible by one of the seven liquids in order to become impure from it. Therefore, it is necessary for the Torah to teach both verses.
מתיב רב יוסף רבי שמעון אומר הוכשרו בשחיטה הוכשרו ואפילו למימני בהו ראשון ושני
Rav Yosef raises an objection from the mishna (33a) to Rabbi Elazar’s opinion that only with regard to food rendered susceptible by one of the seven liquids does one count the descending levels of impurity, i.e., first-degree impurity and second-degree impurity: Rabbi Shimon says: They were rendered susceptible to ritual impurity by means of the slaughter itself. Rabbi Shimon is saying they were rendered susceptible in every sense, and even to count the descending levels of impurity, first-degree impurity and second-degree impurity.
אמאי והא לאו אוכל הבא במים הוא א”ל אביי עשאוהו כהכשר מים מדרבנן
Why is the animal rendered susceptible to impurity in every sense; but the slaughtered animal is not food that comes into contact with water? Apparently, even items that did not come into contact with water are susceptible to impurity in every sense. Abaye said to Rav Yosef: Rabbi Shimon holds that it is not susceptible by Torah law. Rather, the Sages accorded susceptibility via slaughter of the animal a status like that of susceptibility rendered by means of water, by rabbinic law.
אמר רבי זירא ת”ש הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר ושתיק ליה הלל לשמאי אמאי והא לאו אוכל הבא במים הוא אמר ליה אביי עשאוהו כהכשר מים מדרבנן
Rabbi Zeira said: Come and hear an objection to Rabbi Elazar’s opinion from a baraita: In the case of one who harvests grapes in order to take them to the winepress, Shammai says: The grapes are rendered susceptible to ritual impurity by the liquid that seeps from them, and Hillel says: They are not rendered susceptible to ritual impurity; and ultimately, Hillel was silent and did not respond to Shammai, accepting his opinion. Why does that liquid render the grapes susceptible to impurity; but the grapes are not food that comes into contact with water? Contact with liquid renders food susceptible to impurity only if the contact was with the intent of the owner, and here, the liquid did not seep out of the grapes of one’s own volition. Abaye said to Rabbi Zeira: Hillel does not hold that the grapes are susceptible by Torah law; rather, the Sages accorded susceptibility via the liquid a status like that of susceptibility rendered by means of water, by rabbinic law, to count the descending levels of impurity, i.e., first-degree impurity, second-degree impurity.
א”ל רב יוסף אמינא לך אנא הוכשרו בשחיטה ואת אמרת לי עשאוהו כהכשר מים ואמר לך רבי זירא ואמרת ליה עשאוהו כהכשר מים לר”ש בן לקיש נמי עשאוהו כהכשר מים
Rav Yosef said to Abaye: I said to you an objection from the statement of Rabbi Shimon: They were rendered susceptible to ritual impurity by means of the slaughter itself, and you said to me: It was the Sages who accorded susceptibility via slaughter of the animal a status like that of susceptibility rendered by means of water. And Rabbi Zeira said to you an objection from the case of one who harvests grapes, and you said to him: It is the Sages who accorded susceptibility via the liquid from the grapes a status like that of susceptibility rendered by means of water. If so, will you also say in response to the dilemma of Rabbi Shimon ben Lakish with regard to a dry portion of consecrated flour that was not mixed with the oil of meal offerings that it is the Sages who accorded susceptibility via the regard for sanctity of the flour a status like that of susceptibility rendered by means of water, by rabbinic law, to count the descending levels of impurity, i.e., first-degree impurity, second-degree impurity?
אמר ליה אטו ר’ שמעון בן לקיש לתלות קמיבעיא ליה כי קא מיבעיא ליה לשרוף
Abaye said to Rav Yosef: Is that to say that Rabbi Shimon ben Lakish was raising a dilemma with regard to placing the matter in abeyance, and one may neither eat the consecrated flour nor may one burn it, which would be the case for impurity by rabbinic law? When Rabbi Shimon ben Lakish raises the dilemma it is with regard to whether to burn the gourd, which is the case when the impurity is by Torah law.
מכלל דחיבת הקדש דאורייתא מנא לן אילימא מדכתיב (ויקרא ז, יט) והבשר אשר יגע בכל טמא האי בשר דאתכשר במאי
The Gemara notes that it may be learned by inference that Rabbi Shimon ben Lakish holds that regard for sanctity renders sacred items subject to ritual impurity by Torah law, as his dilemma was limited to whether one counts the descending levels of impurity from those susceptible items, i.e., first-degree impurity, second-degree impurity, not the impurity of the sacred item itself. From where do we derive this halakha? If we say that it is derived from that which is written: “And the flesh that touches any impure item shall not be eaten; it shall be burned with fire” (Leviticus 7:19), then it must be ascertained: This flesh that was rendered susceptible to ritual impurity, by what means was it rendered susceptible?
אילימא דאתכשר בדם והאמר רבי חייא בר אבא א”ר יוחנן מנין לדם קדשים שאינו מכשיר שנאמר לא תאכלנו על הארץ תשפכנו כמים דם הנשפך כמים מכשיר שאינו נשפך כמים אינו מכשיר
If we say that it was rendered susceptible to impurity by means of the blood of the animal, this is difficult. But doesn’t Rabbi Ḥiyya bar Abba say that Rabbi Yoḥanan says: From where is it derived with regard to blood of sacrificial animals that it does not render food susceptible to impurity? It is derived from a verse, as it is stated: “You shall not eat it; you shall pour it upon the earth like water” (Deuteronomy 12:24). Blood of a non-sacred animal, which is poured like water when it is slaughtered, renders food susceptible to ritual impurity. By contrast, blood of a sacrificial animal, which is not poured like water but is presented on the altar, does not render food susceptible to impurity.
אלא דאיתכשר במשקי בית מטבחיא והא א”ר יוסי ברבי חנינא משקי בית מטבחיא לא דיין שהן דכן אלא שאין מכשירין וכי תימא תרגמא אדם והא משקי קאמר אלא לאו דאתכשר בחבת הקדש
Rather, perhaps say that the flesh was rendered susceptible to ritual impurity by means of the liquids of the Temple abattoir. But didn’t Rabbi Yosei, son of Rabbi Ḥanina, say: With regard to the liquids of the Temple abattoir, not only are they ritually pure, but they do not even render food susceptible to impurity. And if you would say that one should explain the statement of Rabbi Yosei, son of Rabbi Ḥanina, as referring exclusively to blood, and the other liquids render food susceptible, but doesn’t he say: Liquids, in the plural? Rather, is it not that the flesh was rendered susceptible to ritual impurity via regard for sanctity?
ודלמא כדרב יהודה אמר שמואל דאמר רב יהודה אמר שמואל כגון שהיתה לו פרה של זבחי שלמים והעבירה בנחל שחטה ועדיין משקה טופח עליה
The Gemara responds: And perhaps the verse can be explained in accordance with the statement that Rav Yehuda says that Shmuel says, as Rav Yehuda says that Shmuel says: The verse is referring to a case where one had a cow that was to be sacrificed as a peace offering, and since the owner is entitled to the meat and the hide of the animal, in order to improve their quality he conveyed it through the river and slaughtered the animal while the liquid was still upon it and the animal was damp. That liquid rendered the meat susceptible to impurity.
אלא מסיפא והבשר לרבות עצים ולבונה עצים ולבונה בני אכילה נינהו אלא חבת הקדש מכשרא להו ומשויא להו אוכל הכא נמי חבת הקדש מכשרתה
Rather the proof is from the latter portion of that verse: “And the flesh that touches any impure item shall not be eaten; it shall be burned with fire. And the flesh, every pure person may eat flesh” (Leviticus 7:19). The Gemara explains: The second mention of the term “and the flesh” in the verse is superfluous and serves to include the halakha that with regard to sacred wood and frankincense, impurity disqualifies them from being burned on the altar. Are wood and frankincense edible and therefore included in the verse: “Of all food that may be eaten, on which water comes, shall be impure” (Leviticus 11:34)? Rather, Rabbi Shimon ben Lakish derived from this that regard for sanctity renders them susceptible to ritual impurity and renders their status like that of food. Here too, in the case of a dry portion of flour that was not mixed with the oil of meal offerings, regard for sanctity renders it susceptible to ritual impurity.
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