Sunday, February 10, 2019

Day Yoimie Snippets ... Chullin 68, 69, 70,71,72,73, & 74

Ladies ... here is an opportunity to test your husbands and see if he really goes to the daf....

And its a great opportunity for the entire family, to share thoughts on the daf ... so that the family feels united by discussing what the head of the house is studying.
I try to break it down so that everyone can understand it .... however this particular tractate is abit difficult ... so I'm trying my best...
You can copy and print this without my consent, since Torah belongs to all of us..... 

See  previous Daf Yoimie Snippets 

This week's "Daf Yoimie Snippets Sponsored For the Refuah Shliemah of צארטל בת אסתר מלכה 

"דף ס''ח "קרבנות שיצאו מחוץ למקום        
Page 68  Mesectas Chullin  
"Sacrifices That Were Removed From Its Designated Place " 
Any Sacrifice that was removed from its designated area, can no longer be eaten, even if it is returned to the permitted area. 

For example:
Meat from a Korban Chattas that left the walls of the Temple, is forever prohibited from consumption even if one then returns the meat to the Temple.

Press "read more" immediately below to continue to the rest of the dafim!

"דף ס''ט "הרגל הקדושה        
Page 69  Mesectas Chullin  
"The Holy Foot " 
What is the halacha if someone, during the Temple era, pointed to one of his oxes, and proclaimed:
"I am sanctifying the foot of that particular ox for a "Korban Olah?"

There is a dispute among the rabbis on this daf on how to proceed.

Reb Meir and Reb Yehuda say.... that indeed, only the foot becomes holy and has the same sanctity as a "korban oleh" and the rest of the animal remains not holy...

But now we have the following dilemma 

 He cannot sacrifice the foot itself ...... because the rest of the animal isn't holy and until he decides to sanctify the entire animal it is considered ,Chullin, not holy......
To work and use this animal like any other animal can also not be done since a part of it is holy..

On account of this dilemma, Reb Yoisie and Reb Shimon argue and state that you cannot sanctify a limb still attached to an animal and therefore the entire animal is now holy and should be sanctified as a  "korban Oleh."

"דף ע' "עור של בהמה        
Page 70   Mesectas Chullin  
"Skin of an Animal " 

A Sefer Torah Scroll is written on "klaf" which is the skin of a kosher animal.

Now that we have established that we write a Sefer Torah on klaf, .... shouldn't we be concerned to touch a Sefer Torah, lest we contract "Tumas Neivalah,"  since it was written on skin from a dead animal that may have not been slaughtered halachically and the animal was a  "neveilah?" 
(an animal not slaughtered is considered a "neiveilah")

Its true that the carcass of dead kosher animals are considered tumeh! 
However, an animal, ritually slaughtered, does not convey any tumeh.

In addition, to answer our original question, there are parts of a dead animal that even if it hasn't been ritually slaughtered do not convey tumeh....
for example ... its horns, and its skin....
the moment that the horns and the skin are removed from the carcass, those items are no longer tumeh and therefore cannot convey tumeh ...

"דף ע'א "מה ההבדל בין חיה לבהמה        
Page 71   Mesectas Chullin  
 "Differences Between A "chayeh" and a "beheimah " 

As a general rule we call animals that hang out with humans "behimah," such as... cows, goats and sheep.

"Chayes" would be animals that hang out in the wild, such as deer and rams.

On this daf, our rabbis state that when the Torah talks about "beheimas" it includes "chayeas" as well.
And vise versa, when the Torah talks about "chayas" the Torah includes "beheimas" as well.
And we deduce this fact from a verse in Sefer Devarim:

''זאת הבהמה אשר תאכלו,שור שה כשבים ושה עזים, איל וצבי ויחמור'' 
"These are the animals that you may eat: the ox, sheep, and goat, the hart, deer, and the yachmor, the akko, dishon, the teo, and the zamer."

From the above verse we see that wildlife, such as the hart, deer and the yachmor, are included in "beheimas."

In Sefer Va'yikrah, on the other hand the Torah states:
''זאת החיה אשר תאכלו מכל-הבהמה אשר על-הארץ.. כל מפרסת פרסה '' 
"These are the creatures that you may eat from among the animals that are upon the earth.... Everything from the animals that has a split hoof etc.." 

From this verse we see that when the Torah refers to "beheimas" it includes "chayos as well.

"דף ע'ב "טומאה וטהרה        
Page 72   Mesectas Chullin  

 "Tumah & Teharah" 

Carcasses of any dead animals including kosher animals are considered "tumas neiveilah."
Any person that comes in contact with those carcasses have contracted "Rishon LeTumah" the first level of impurity.

However, the carcass of any kosher animal that was ritually slaughtered does not have  "tumas neiveilah."

During the Temple era, people were very aware of being either impure, tumah, or pure, tahor...

What if (during the Temple era) a person came in contact with a ritually slaughtered animal and then later found out that the animal was in fact a "treifa.?"
(an animal with a defect that the rabbis have determined would not have survived the year.)
Is this person now .. tumeh... since touching the carcass of a "treifah" may considered "tumas neiveilah."

Nope ... he is tahor..clean...
The logic according to our daf is that all kosher animals that were ritually slaughtered cannot convey "tumas neiveilah" even if we determine on a later date that the animal was a "treifa" .... 
The fact that the animal was slaughtered halachically, that itself takes away any "tumas neveilah."

"דף ע'ג "כל העומד להחתך - כחתוך דמי        
Page 73   Mesectas Chullin  

 "Anything that Stands to be Severed is As If it was Already Severed"

A person watches his friend  "toiveling" a pot that has a very large handle, and notices that he failed to totally immerse the pot... he left part of the handle out of the "mikvah."

Before he has  a chance to tell his friend that the pot needs to be toiveled again since he didn't immerse the whole pot, the friend explains that he is going to saw off most of the handle, the part he didn't "toivel."

Is this ok, halachically?

Surprisingly, his friend is absolutely correct, based on our understanding of our daf:
"כל העומד להחתך - כחתוך דמי"
"That which is going to be severed is considered already severed."

"דף ע'ד "אבר מן החי        
Page 74   Mesectas Chullin  

 "Prohibition of eating a Limb From A living Animal"

The Torah prohibits all humans from consuming any part of a living animal, therefore if one chopped off a limb from an animal that was still alive, that limb is prohibited from consumption even after the animal was slaughtered.

However, if someone operated on an animal and took part of a limb of a live animal but the area where he removed the flesh of the animal didn't dry up and continued to rejuvenate because the limb was still attached to the animal, that part can be eaten after the animal is slaughtered halachically.

The rabbis ruled, however, that we should nevertheless not eat it, since they wanted us to stay away from eating meat from an an animal that is still alive.

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