## Chullin Daf 117b

###### Chullin 117b:1
[Chullin 117b:1](https://torahapp.org/share/book/Chullin/r/117b:1)

מִיעוּטֵי כְּתִיבִי: הָכָא כְּתִיב ״וְשָׂמוֹ״, הָתָם כְּתִיב ״הָעֲרוּפָה״.

**William Davidson Edition - English:**
**exclusions are written** in these two cases, which indicate that this *halakha* applies to them alone. **Here,** with regard to the removal of ashes, **it is written: “And he shall put it”** (Leviticus 6:3), indicating that this *halakha* applies to “it,” and nothing else. **There,** with regard to the heifer whose neck is broken, **it is written: “Whose neck was broken”** (Deuteronomy 21:6). This superfluous description teaches that the *halakha* that the prohibition of misuse of consecrated property is in effect even after the performance of a mitzva applies solely to this case and should not be extended to others.


###### Chullin 117b:2
[Chullin 117b:2](https://torahapp.org/share/book/Chullin/r/117b:2)

וּתְלָתָא קְרָאֵי לְמָה לִי בְּדָם?

**William Davidson Edition - English:**
The Gemara returns to the three phrases from Leviticus 17:11 cited above as teaching that the blood of offerings is not subject to the prohibition of misuse of consecrated property: **And why do I** need all **three verses** stated **with regard to blood?**


###### Chullin 117b:3
[Chullin 117b:3](https://torahapp.org/share/book/Chullin/r/117b:3)

חַד לְמַעוֹטֵי מִנּוֹתָר, וְחַד לְמַעוֹטֵי מִמְּעִילָה, וְחַד לְמַעוֹטֵי מִטּוּמְאָה.

**William Davidson Edition - English:**
The Gemara answers: **One** term serves **to exclude** blood **from** the prohibition of ***notar*.** If one consumed the blood of such an offering, he is not liable for consuming *notar* as one who consumed the flesh would be. Rather, he is liable for violating only the prohibition against consuming blood. **And one** term serves **to exclude** blood **from** the prohibition against **misuse** of consecrated property, **and one** other term serves **to exclude** it **from** the prohibition of consumption of offerings in a state of **ritual impurity.** If one consumed this blood in a state of ritual impurity, he is liable only for consuming blood, but not for consuming consecrated food while ritually impure.


###### Chullin 117b:4
[Chullin 117b:4](https://torahapp.org/share/book/Chullin/r/117b:4)

אֲבָל מִפִּגּוּל לָא צְרִיךְ קְרָא, דִּתְנַן: כֹּל שֶׁיֵּשׁ לוֹ מַתִּירִין, בֵּין לְאָדָם וּבֵין לְמִזְבֵּחַ – חַיָּיבִין עָלָיו מִשּׁוּם פִּגּוּל, וְדָם גּוּפֵיהּ מַתִּיר הוּא.

**William Davidson Edition - English:**
**But no verse is required** to exclude this blood **from** the *halakha* of ***piggul*,** an offering sacrificed with intention to consume it beyond its designated time, consumption of which is punishable by *karet*, as this exception is already derived from another source. **As we learned** in a mishna (*Zevaḥim* 43a): Concerning **any** item **that has permitting factors, either with regard to** consumption by **a person or with regard to** burning on **the altar, one is liable for** eating **it due to** violation of the prohibition of ***piggul*. But** the permitting factor itself is not subject to *piggul*, and the **blood** of an offering **is itself a permitting factor,** as consumption of the offering by a person or by the altar is only permitted after the blood has been sprinkled on the altar. Therefore, the blood is not subject to the prohibition of *piggul*.


###### Chullin 117b:5
[Chullin 117b:5](https://torahapp.org/share/book/Chullin/r/117b:5)

**הֲדַרַן עֲלָךְ כׇּל הַבָּשָׂר.**


###### Chullin 117b:6
[Chullin 117b:6](https://torahapp.org/share/book/Chullin/r/117b:6)

מַתְנִי׳ **הָעוֹר, וְהָרוֹטֶב,** וְהַקֵּיפֶה, וְהָאָלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם –

**William Davidson Edition - English:**
**MISHNA:** All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, **the** attached **hide,** even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. **And** the same is true of **the** congealed **gravy** attached to the meat, although it is not eaten; **and** likewise **the spices** added to flavor the meat, although they are not eaten; **and the meat residue** attached to the hide after flaying; **and the bones; and the tendons; and** the lower section of **the horns,** which remains attached to the flesh when the rest of the horn is removed; **and** the upper section of **the hooves,** which remains attached to the flesh when the rest of the hoof is removed.


###### Chullin 117b:7
[Chullin 117b:7](https://torahapp.org/share/book/Chullin/r/117b:7)

מִצְטָרְפִין לְטַמֵּא טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת.

**William Davidson Edition - English:**
All these items **join together** with the meat to constitute the requisite egg-bulk **to impart the impurity of food.** Although if any of them was an egg-bulk they would not impart impurity of food, when attached to the meat they complete the measure. **But** they do **not** join together to constitute the measure of an olive-bulk required to impart **the impurity of animal carcasses.**


###### Chullin 117b:8
[Chullin 117b:8](https://torahapp.org/share/book/Chullin/r/117b:8)

כַּיּוֹצֵא בּוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְגוֹי וּמְפַרְכֶּסֶת, מְטַמְּאָה טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִיבָּה לְטַמֵּא טוּמְאַת אֳכָלִין מִמַּה שֶּׁרִיבָּה לְטַמֵּא טוּמְאַת נְבֵלוֹת.

**William Davidson Edition - English:**
**Similarly,** there is another item that imparts impurity of food but not impurity of animal carcasses: In the case of **one who slaughters a non-kosher animal for a gentile and** the animal **is** still **twitching** and comes into contact with a source of impurity, the animal becomes impure with impurity of food and **imparts impurity of food** to other food, **but** does **not** impart **impurity of animal carcasses until** it **dies, or until one severs its head.** The mishna summarizes: The Torah **included** certain items **to impart impurity of food beyond those which it included to impart impurity of animal carcasses.**


###### Chullin 117b:9
[Chullin 117b:9](https://torahapp.org/share/book/Chullin/r/117b:9)

רַבִּי יְהוּדָה אוֹמֵר: הָאָלָל הַמְכוּנָּס, אִם יֵשׁ בּוֹ כְּזַיִת בְּמָקוֹם אֶחָד – חַיָּיב עָלָיו.

**William Davidson Edition - English:**
**Rabbi Yehuda says:** With regard to **the meat residue** attached to the hide after flaying **that** was **collected, if there is an olive-bulk of it in one place** it imparts impurity of an animal carcass, and one who contracts impurity from it and then eats consecrated foods or enters the Temple is **liable** to receive *karet*. By collecting it in one place, the person indicates that he considers it as meat.


###### Chullin 117b:10
[Chullin 117b:10](https://torahapp.org/share/book/Chullin/r/117b:10)

**גְּמָ׳** תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: שׁוֹמְרִים לְטוּמְאָה קַלָּה, וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that the attached hide joins together with the meat to constitute the requisite egg-bulk to impart the impurity of food even though it is not fit for consumption. This is because the hide acts as a protective cover for the meat. But it does not join to constitute the measure of an olive-bulk required to impart the impurity of animal carcasses. The Gemara notes: **We learn** in the mishna **that which the Sages taught** explicitly in a *baraita*: An appendage that serves as **protection** joins together with food **with regard to a light** level of **impurity,** such as the impurity of food, which can be transmitted only to food but not to people or vessels. **But protection** attached to food does **not** join together with food **with regard to a severe** level of **impurity,** such as the impurity of an animal carcass, which can be transmitted even to people and vessels.


###### Chullin 117b:11
[Chullin 117b:11](https://torahapp.org/share/book/Chullin/r/117b:11)

שׁוֹמְרִים לְטוּמְאָה קַלָּה מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״עַל כׇּל זֶרַע זֵרוּעַ״ – כְּדֶרֶךְ שֶׁבְּנֵי אָדָם מוֹצִיאִין לִזְרִיעָה: חִטָּה בִּקְלִיפָּתָהּ, וּשְׂעוֹרָה בִּקְלִיפָּתָהּ, וַעֲדָשִׁים בִּקְלִיפָּתָן.

**William Davidson Edition - English:**
The Gemara asks: **From where do we** derive that **protection** joins together with food **with regard to a light** level of **impurity?** The Gemara answers that it is derived from a verse, **as the school of Rabbi Yishmael taught:** With regard to the *halakhot* of imparting impurity of food, the verse states: “And if anything falls from their carcass **upon any sowing seed** that is sown, it is pure. But if water is put upon the seed, and any of the carcass falls on it, it is impure for you” (Leviticus 11:37–38). The phrase “upon any sowing seed” indicates that the entire seed is susceptible to impurity when it is in a state where it is **typical for people to take it out** to the field **for sowing:** This applies to **wheat in its shell, and barley in its shell, and lentils in their shells.** This demonstrates that shells and other components that protect the food are considered part of the food with regard to a light level of impurity.


###### Chullin 117b:12
[Chullin 117b:12](https://torahapp.org/share/book/Chullin/r/117b:12)

וְלֹא שׁוֹמְרִים לְטוּמְאָה חֲמוּרָה מְנָלַן? דְּתָנוּ רַבָּנַן: ״בְּנִבְלָתָהּ״ – וְלֹא בְּעוֹר שֶׁאֵין עָלָיו כְּזַיִת בָּשָׂר.

**William Davidson Edition - English:**
The Gemara asks: **From where do we** derive that **protection does not** join together with the food **with regard to a severe** level of **impurity?** The Gemara answers that it is **as the Sages taught** in a *baraita*: With regard to the impurity of a carcass, the verse states: “And if any animal of which you may eat dies, one who touches **its carcass** shall be impure until the evening” (Leviticus 11:39). This indicates that only one who touches the flesh of the carcass becomes impure, **but** one who touches the **hide** of the carcass **upon which there is not an olive-bulk of flesh** does **not** become impure.