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"דף ה'.."בדיקת הראה
Page 5 Mesectas Chullin
"Inspection of the Lung"
One is only permitted to eat meat that was slaughtered by a ritual slaughterer that possess a "fear of G-d."
After the animal is slaughtered, we examine the lungs, to ascertain whether the lungs are punctured or diseased.
If upon examination we find that there was a puncture in the lungs or were diseased ... the animal is considered "Trifeh" and therefore consumption is prohibited ......
Even though we find that the majority of the animals are kosher, nevertheless we do not rely on the majority because it is common to find lungs of the animals punctured or diseased.
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"דף ו'.."מזון לבהמות
Page 6 Mesectas Chullin
"Animal Feed"
The Talmud on this daf discusses a fascinating concept, that Hashem not only makes sure that righteous people not be somehow caught in the net of sin, even inadvertently, but makes sure that their animals avoid sin as well.
Question: What sin could an animal possibly commit? Are animals required to do mitzvot or are they responsible for "sins" that they might do?
Answer: There are actually certain foods that owners of animals should avoid feeding them.
For example: The owner should refrain from offering food that "terumah" and "maasrois" have yet to be separated from.
Question: Is there actually an Halacha that before one buys feed for animal that the feed must be free of "terumois" and "maasrois?"
Answer: If the food being fed is food that one serves humans then, yes, one must first separate "terumois" and "maasrois."
An example is barley, which both humans and animals eat.
However on straw and chaff, there is no halachic requirement of separating "terumois" and "maasrois."
The Talmud relates that the donkey of the great sage Rebbe Pinchos ben Yair refrained from eating even barley that one was in doubt whether "terumois" and "massrois" were separated!
"דף ז'.."רבי פנחס בן יאיר
Page 7 Mesectas Chullin
"Rebbe Pinchos ben Yair"
The Talmud praises the great Tanna, Rebbe Pichos ben Yair. On this daf the Talmud related that it happened that R' Pinchos was on his way to redeem a Jew that was captured by the goyim, and on his way he was blocked by a lake. R' Pinchos told the lake "separate so that I could pass thru," and the lake obliged him and the waters separated to allow him to pass thru.
When he was already on the other side of the lake he noticed a fellow Jew carrying dry wheat that were to be used for matzos for Pesach. Wheat that will be used for Pesach must be kept dry and cannot be moist at any time after one harvested them ....
R' Pinchos again asked the lake to separate for this Jew that was about to perform a mitzvah of preparing the wheat for matzois, and the lake obliged him for this Jew as well.
R' Pinchos noticed an Arab merchant that wished to get to the other side of the lake, and R' Pinchos asked the river to oblige him once again and the lake obeyed and allowed the Arab to pass thru.
The Talmud explains that R' Pinchos wanted to do a favor to the Arab so that people shouldn't say that Jews only help themselves and abandon those who Jews benefit from .
"דף ח'.."חמי טבריה
Page 8 Mesectas Chullin
"Hot Springs of Tiberius"
The daf mentions the "Hot springs of Tiberius."
Near the city of Tiberius are 17 different hot springs, that were famous even in times of the Talmud to be a source of minerals and salts that could be utilized for cures for certain diseases. People would come from all over to bathe in these springs for health reasons.
Chazal mention the "Hot springs of Tiberius" in many places in the Talmud. They relate that these "Hot Springs" are remnants of the hot waters that Hashem used for the flood during the times of Noach.
The Talmud in Mesactas Pesachim asks why Hashem didn't create the "Hot Springs" for Jerusalem as well.
Chazal answer that Hashem wanted that those who were "oleh regel" those who would do the pilgrimage to Jerusalem during the holidays, should do it for spiritual reasons only. If Jerusalem would have had "Hot Springs" then people would have ulterior reasons to come up to Jerusalem.
"דף ט'.."מה צריך ללמוד תלמיד חכם
Page 9 Mesectas Chullin
"What Is A Torah Scholar Required To Know"
What is there that a "Talmud Chachem" must know?
It is understood that a "Tamud Chachem" needs to be proficient in the entire Torah including the written as well as the oral Torah. He must also have a knowledge of sciences.
Rav Yehuda relates in the name of Rav that a Talmud Chachem must also be able to write, so that he would be able to sign his name on a document of Bais Din and must have a knowledge of Ritual Slaughter, and be able to perform a circumcision.
Rav Chananyeh bar Shalmah adds three more to the criteria of being a bono-fide Talmud Chachem.
He must be able to make the knots on the Teffillin, and he should be able to make the blessings at a wedding and finally be able tie Tzizis
"דף י'.."סכנתא חמירא מאיסורא
Page 10 Mesectas Chullin
"In Halacha "Someone in Danger" Has priority Even If That means He Will Violate a Prohibition"
On this daf our Rabbis teach us a very important principle, that is if ..... "one's life is in danger it is far more Important to save oneself even if by saving himself he violates a precept of the Torah."
Sure it's important not to violate any Torah precepts but it is far more important not to put himself into a dangerous situation.
Therefore it is understood that if one is in doubt whether his loaves of bread touched anything "tumeh," the halacha dictates that we are not strict as far as the halacha is concerned and it is considered "tahor" ..... clean.
However, on the other hand, if we are in doubt if a snake drank from a cup of water and may have put in venom, the halacha is that the water is prohibited and one cannot drink from it.
From this discussion we see how the Torah is worried about our state of health and well being and would not put us needlessly in danger.
"דף י''א.."רוב
Page 11 Mesectas Chullin
"Laws of Majority"
There are are two separate types of what we call "roiv" ... "majority."
(1) If we have a situation ... where we have in front of us a kosher food dish that got mixed together with non-kosher food, we follow the majority.
In other words, If from that mixture, we know that most of the food was kosher, then the halacha is that you are permitted to eat the the entire content.
Conversely, if we knew that most of the food was non-kosher, then we are prohibited to consume any part of that dish.
(2) We have another concept of what we call "roiv," "majority."
That is called: כל דפריש מרבא פריש ..... meaning "if something got separated, we assume it got separated from the majority."
For example:
A slab of prime rib steak was found on a street that has 9 kosher stores selling meat and one non-kosher meat store, and we do not know from which store this slab of prime rib comes from ...
We say that since this slab of meat became separated, it must have come from the kosher meat stores that are the "majority" and we are permitted to eat it .... without any reservation .... it is kosher Le'mehadrin!
Enjoy!
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