## Chullin Daf 125a

###### Chullin 125a:1
[Chullin 125a:1](https://torahapp.org/share/book/Chullin/r/125a:1)

וְקוּלִית הַמּוּקְדָּשִׁין, הַנּוֹגֵעַ בָּהֶן, בֵּין סְתוּמִים בֵּין נְקוּבִים – טָמֵא.

**William Davidson Edition - English:**
**and the thigh bone of a sacrificial** animal that was rendered unfit as *piggul*, i.e., an offering that was sacrificed with the intent to consume it after its designated time, or *notar*, i.e., part of an offering left over after the time allotted for its consumption, **whether** these thigh bones were **sealed** and there was no access to the marrow, or **whether** they were **perforated** and there was access to the marrow, **one who touches them is ritually impure.** The reason is that a piece of bone of a corpse the size of a barley grain imparts impurity, and the bone of a sacrificial animal that was disqualified in this manner imparts impurity by rabbinic decree via contact.


###### Chullin 125a:2
[Chullin 125a:2](https://torahapp.org/share/book/Chullin/r/125a:2)

קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ, הַנּוֹגֵעַ בָּהֶם סְתוּמִים – טְהוֹרִים, נְקוּבִים כׇּל שֶׁהוּא – מְטַמֵּא בְּמַגָּע. מִנַּיִן שֶׁאַף בְּמַשָּׂא? תַּלְמוּד לוֹמַר ״הַנּוֹגֵעַ … וְהַנּוֹשֵׂא״, אֶת שֶׁבָּא לִכְלַל מַגָּע – בָּא לִכְלַל מַשָּׂא, לֹא בָּא לִכְלַל מַגָּע – לֹא בָּא לִכְלַל מַשָּׂא.

**William Davidson Edition - English:**
With regard to **the thigh bone of an unslaughtered carcass and the thigh bone of a creeping animal, one who touches them** when they are **sealed** remains **ritually pure.** If one of these thigh bones was **perforated at all, it imparts impurity via contact,** as in that case contact with the bone is tantamount to contact with the marrow. **From where** is it derived **that even with regard to** impurity transmitted via **carrying** there is a distinction between sealed and perforated thigh bones? It is derived from a verse, as **the verse states: “One who touches** the carcass thereof shall be impure until the evening; **and one who carries** the carcass thereof shall be impure until the evening” (Leviticus 11:39–40), indicating: **That which enters the category of** impurity via **contact, enters the category of** impurity via **carrying; that which does not enter the category of** impurity via **contact, does not enter the category of** impurity via **carrying.**


###### Chullin 125a:3
[Chullin 125a:3](https://torahapp.org/share/book/Chullin/r/125a:3)

**גְּמָ׳** נוֹגֵעַ – אִין, אֲבָל מַאֲהִיל – לָא.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that one who touches the thigh bone of a human corpse is ritually impure, whether or not it was sealed. The Gemara infers that with regard to one who **touches** the bone, **yes,** he is impure, **but** one who **overlies** the thigh bone is **not** impure, as it does not transmit impurity to that which is above it or under the same roof.


###### Chullin 125a:4
[Chullin 125a:4](https://torahapp.org/share/book/Chullin/r/125a:4)

הֵיכִי דָמֵי? אִי דְּאִיכָּא כְּזַיִת בָּשָׂר – בְּאֹהֶל נָמֵי לִיטַמֵּא! דְּלֵיכָּא כְּזַיִת בָּשָׂר.

**William Davidson Edition - English:**
The Gemara asks: **What are the circumstances? If there is an olive-bulk of flesh** attached to the bone then **it should transmit impurity in a tent,** i.e., to that which is under the same roof, **as well.** The Gemara answers: The mishna is discussing a case **where there is not an olive-bulk of flesh** attached to the bone.


###### Chullin 125a:5
[Chullin 125a:5](https://torahapp.org/share/book/Chullin/r/125a:5)

וְאִי דְּאִיכָּא כְּזַיִת מוֹחַ מִבִּפְנִים – טוּמְאָה בּוֹקַעַת וְעוֹלָה, בְּאֹהֶל נָמֵי לִיטַמֵּא! דְּלֵיכָּא כְּזַיִת מוֹחַ בִּפְנִים.

**William Davidson Edition - English:**
The Gemara objects: **But if there is an olive-bulk of marrow inside** the bone, **the impurity breaks through** the bone, so to speak, **and ascends** beyond it. Therefore, **it should transmit impurity in a tent as well.** The Gemara explains: The mishna is discussing a case **where there is not an olive-bulk of marrow inside** the bone.


###### Chullin 125a:6
[Chullin 125a:6](https://torahapp.org/share/book/Chullin/r/125a:6)

וְאִי מוֹחַ מִבִּפְנִים מַעֲלֶה אֲרוּכָה מִבַּחוּץ, אֵבֶר מְעַלְּיָא הִיא, בְּאֹהֶל נָמֵי לִיטַמֵּא! אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא: זֹאת אוֹמֶרֶת, מוֹחַ בִּפְנִים אֵינוֹ מַעֲלֶה אֲרוּכָה מִבַּחוּץ.

**William Davidson Edition - English:**
The Gemara objects: **But if** the mishna maintains that **marrow inside** the bone of a living person **heals** the flesh **outside** the bone, then since the marrow could replenish itself and catalyze the growth of flesh on the bone **it is a proper limb.** Therefore, as is the case with any piece of a proper limb, even one less than the size of an olive-bulk, **it should transmit impurity in a tent as well. Rav Yehuda, son of Rabbi Ḥiyya, says: That is to say** that the mishna maintains that **marrow inside** the bone **does not heal** the flesh **outside** the bone.


###### Chullin 125a:7
[Chullin 125a:7](https://torahapp.org/share/book/Chullin/r/125a:7)

בְּמַאי אוֹקֵימְתַּהּ? דְּלֵיכָּא כְּזַיִת. אִי הָכִי, בְּמוּקְדָּשִׁים אַמַּאי מְטַמֵּא?

**William Davidson Edition - English:**
The Gemara asks: **To what** case **did you interpret** the mishna to be referring? It is a case **where there is not an olive-bulk** of marrow. **If so, in** the case of **a sacrificial animal, why does** the thigh bone **impart impurity?** The Sages issued a decree that the bones of a sacrificial animal that are attached to flesh or contain marrow that became *piggul* or *notar* render those who touch them impure, as they serve as handles or protection for the flesh or marrow. By contrast, in this case there can be no *piggul* or *notar* because there is less than an olive-bulk of flesh or marrow.


###### Chullin 125a:8
[Chullin 125a:8](https://torahapp.org/share/book/Chullin/r/125a:8)

וְתוּ, קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ כִּי נִיקְּבוּ, אַמַּאי מְטַמְּאוּ?

**William Davidson Edition - English:**
**And furthermore,** if the mishna is discussing a case where there is not an olive-bulk of marrow, **why do the thigh bone of an unslaughtered carcass and the thigh bone of a creeping animal impart impurity** in a case **when they were perforated?**


###### Chullin 125a:9
[Chullin 125a:9](https://torahapp.org/share/book/Chullin/r/125a:9)

הָא לָא קַשְׁיָא, רֵישָׁא דְּלֵיכָּא כְּזַיִת, סֵיפָא דְּאִיכָּא כְּזַיִת. וּמַאי קָא מַשְׁמַע לַן? מִילֵּי מִילֵּי קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **That** is **not difficult. The first clause** of the mishna, which discusses the thigh bone of a corpse, is referring to a case **where there is not an olive-bulk** of marrow. **The latter clause** of the mishna, which discusses the thigh bones of a sacrificial animal, an unslaughtered carcass, and a creeping animal, is referring to a case **where there is an olive-bulk** of marrow. **And** accordingly, **what is** the *tanna* of the mishna **teaching us? He is teaching us several** distinct **matters** separately, as follows.


###### Chullin 125a:10
[Chullin 125a:10](https://torahapp.org/share/book/Chullin/r/125a:10)

רֵישָׁא קָא מַשְׁמַע לַן דְּמוֹחַ מִבִּפְנִים אֵינוֹ מַעֲלֶה אֲרוּכָה מִבַּחוּץ. מוּקְדָּשִׁין מַאי קָא מַשְׁמַע לַן? שִׁימּוּשׁ נוֹתָר מִילְּתָא הִיא, דְּאָמַר מָרִי בַּר אֲבוּהּ אָמַר רַבִּי יִצְחָק: עַצְמוֹת קָדָשִׁים שֶׁשִּׁימְּשׁוּ נוֹתָר, מְטַמְּאִין אֶת הַיָּדַיִם, הוֹאִיל וְנַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר.

**William Davidson Edition - English:**
In **the first clause he is teaching us that the marrow inside** the bone **does not heal** the flesh **outside** the bone. With regard to the thigh bone of **sacrificial** animals, **what is he teaching us?** He is teaching us that a bone that **serves** as a handle or protection for flesh or marrow that became ***notar* is significant** and imparts impurity, **as Mari bar Avuh said** that **Rabbi Yitzḥak said: Bones of sacrificial** animals **that served** as a handle for ***notar*,** meaning that they have leftover meat on them or inside them after the allotted time for its consumption, **transmit impurity to the hands** of those who handle them, just as the leftover sacrificial meat itself transmits impurity to the hands. **Since** the bones **have become a base for** an intrinsically **forbidden object,** they are treated in the same manner as the forbidden object itself.


###### Chullin 125a:11
[Chullin 125a:11](https://torahapp.org/share/book/Chullin/r/125a:11)

נְבֵלָה, אַף עַל גַּב דְּאִיכָּא כְּזַיִת, נִיקְּבָה – אִין, לֹא נִיקְּבָה – לָא.

**William Davidson Edition - English:**
Next, the *tanna* of the mishna teaches that with regard to the thigh bone of **an unslaughtered carcass, even if there is an olive-bulk** of marrow inside, if it **was perforated** it **does** impart impurity, but if it **was not perforated,** it does **not** impart impurity.


###### Chullin 125a:12
[Chullin 125a:12](https://torahapp.org/share/book/Chullin/r/125a:12)

אַבָּיֵי אָמַר: לְעוֹלָם מוֹחַ מִבִּפְנִים מַעֲלֶה אֲרוּכָה מִבַּחוּץ, וְהָכָא בְּמַאי עָסְקִינַן – בְּשֶׁשִּׁפָּהּ.

**William Davidson Edition - English:**
**Abaye said: Actually,** the *tanna* of the mishna maintains that **marrow inside** the bone **heals** the flesh **outside** the bone. **And** with regard to the consequent assertion: If so, the thigh bone should impart impurity in a tent as well, the explanation is that **here we are dealing with** a case **where one scraped** the bone. Therefore, the flesh and the marrow can no longer heal, and the bone is not considered a proper limb that imparts impurity in a tent.


###### Chullin 125a:13
[Chullin 125a:13](https://torahapp.org/share/book/Chullin/r/125a:13)

וְכִדְרַבִּי אֶלְעָזָר, דְּאָמַר רַבִּי אֶלְעָזָר: קוּלִית שֶׁשִּׁפָּהּ לְאׇרְכָּהּ – טְמֵאָה, לְרׇחְבָּהּ – טְהוֹרָה, וְסִימָנָיךְ – דִּיקְלָא.

**William Davidson Edition - English:**
**And** this mishna is **in accordance with** the opinion **of Rabbi Elazar, as Rabbi Elazar said: A thigh bone that one scraped lengthwise is impure** like a limb. Even if it is not attached to flesh or marrow, a bone scraped in such a manner still has the ability to heal. But if one scraped it **widthwise** it will not heal and is therefore **pure. And your mnemonic** to remember which can heal and which cannot is **a palm tree,** because if one sawed a strip off of a palm tree lengthwise it can heal, but if one did so widthwise, i.e., one sawed a strip off of the circumference of the tree, the flow of sap is disrupted and the tree cannot heal.


###### Chullin 125a:14
[Chullin 125a:14](https://torahapp.org/share/book/Chullin/r/125a:14)

וְרַבִּי יוֹחָנָן אָמַר: לְעוֹלָם דְּאִיכָּא כְּזַיִת, וּמוֹחַ מִבִּפְנִים מַעֲלֶה אֲרוּכָה מִבַּחוּץ, וּמַאי נוֹגֵעַ דְּקָתָנֵי – מַאֲהִיל.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan said: Actually,** the mishna is discussing a case **where there is an olive-bulk** of marrow in the bone. **And** the *tanna* of the mishna also holds that **marrow inside** the bone **heals** the flesh **outside** the bone. And as for the consequent assertion: If so, the bone should transmit impurity in a tent, in fact the bone does impart impurity in a tent. **And** to **what** is the mishna referring **when it teaches** that one who **touches** the bone is ritually impure? It is also referring to one who **overlies** the bone.


###### Chullin 125a:15
[Chullin 125a:15](https://torahapp.org/share/book/Chullin/r/125a:15)

וְאִי מוֹחַ מִבִּפְנִים מַעֲלֶה אֲרוּכָה מִבַּחוּץ, קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ כִּי לֹא נִקְּבוּ, אַמַּאי טְהוֹרִים?

**William Davidson Edition - English:**
The Gemara asks: **But if the marrow inside** the bone **heals** the flesh **outside** the bone, **why** does the mishna teach that **the thigh bone of a carcass and the thigh bone of a creeping animal are pure when they were not perforated?**


###### Chullin 125a:16
[Chullin 125a:16](https://torahapp.org/share/book/Chullin/r/125a:16)

אָמַר רַבִּי בִּנְיָמִין בַּר גִּידֵּל, אָמַר רַבִּי יוֹחָנָן: הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן דְּאִיכָּא כְּזַיִת מוֹחַ הַמִּתְקַשְׁקֵשׁ, גַּבֵּי מֵת – טוּמְאָה בּוֹקַעַת וְעוֹלָה, נְבֵלָה – כֵּיוָן דְּמִתְקַשְׁקֵשׁ הוּא, נִיקְּבָה – אִין, לֹא נִיקְּבָה – לָא.

**William Davidson Edition - English:**
**Rabbi Binyamin bar Giddel said** that **Rabbi Yoḥanan said: Here we are dealing with** a case **where there is an olive-bulk of marrow that** has become detached and **is rattling** inside the bone. **With regard to** impurity imparted by **a corpse, the impurity breaks through** the bone **and ascends,** and it therefore transmits impurity in a tent. But with regard to the impurity of **a carcass, since** the marrow **is** loose and **rattling,** it will not heal. Therefore, if the bone **was perforated** and it is possible to touch the marrow, the bone **does** impart impurity. But if the bone **was not perforated** it does **not** impart impurity.


###### Chullin 125a:17
[Chullin 125a:17](https://torahapp.org/share/book/Chullin/r/125a:17)

אָמַר רַבִּי אָבִין, וְאִיתֵּימָא רַבִּי יוֹסֵי בַּר אָבִין: אַף אֲנַן נָמֵי תְּנֵינָא – הַנּוֹגֵעַ בְּכַחֲצִי זַיִת, וּמַאֲהִיל עַל חֲצִי זַיִת, אוֹ חֲצִי זַיִת מַאֲהִיל עָלָיו – טָמֵא.

**William Davidson Edition - English:**
According to Rabbi Yoḥanan, overlying is referred to as touching in the mishna. **Rabbi Avin said, and some say** it was **Rabbi Yosei bar Avin** who said: **We learn** in a mishna **as well** (*Oholot* 3:1): In the case of **one who touches** with one hand **half an olive-bulk** of a corpse **and** simultaneously his other hand **overlies half an olive-bulk or half an olive-bulk** of flesh from a corpse **overlies him, he is impure.**


###### Chullin 125a:18
[Chullin 125a:18](https://torahapp.org/share/book/Chullin/r/125a:18)

אִי אָמְרַתְּ בִּשְׁלָמָא חַד שְׁמָא הוּא – מִשּׁוּם הָכִי מִצְטָרֵף.

**William Davidson Edition - English:**
**Granted, if you say** that impurity via contact and impurity transmitted in a tent or to one overlying a part of the corpse are **one concept,** it **is due to that** reason that the half olive-bulk of impurity that he touched and the half olive-bulk of impurity that he overlaid **join together** to constitute the requisite measure of an olive-bulk.


###### Chullin 125a:19
[Chullin 125a:19](https://torahapp.org/share/book/Chullin/r/125a:19)

אֶלָּא אִי אָמְרַתְּ תְּרֵי שְׁמֵי נִינְהוּ – מִי מִצְטָרֵף? וְהָתְנַן: זֶה הַכְּלָל, כֹּל שֶׁהוּא מִשֵּׁם אֶחָד – מִצְטָרֵף וְטָמֵא, מִשְּׁנֵי שֵׁמוֹת – טָהוֹר!

**William Davidson Edition - English:**
**But if you say** that **they are two concepts,** how **can they join together? But didn’t we learn** in that mishna (*Oholot* 3:1): **This is the principle: Any** impure items lacking the requisite volume to have impure status on their own **that are of one concept join together and are impure;** if they are **of two concepts,** they do not join together and remain **pure?**Apparently, touching and overlying a corpse create the same type of impurity, and therefore overlying is referred to as touching in the mishna here.


###### Chullin 125a:20
[Chullin 125a:20](https://torahapp.org/share/book/Chullin/r/125a:20)

אֶלָּא מַאי חַד שְׁמָא הוּא? אֵימָא סֵיפָא: אֲבָל

**William Davidson Edition - English:**
The Gemara challenges: **Rather, what** is the alternative? **Is it one concept** that comprises both touching and overlying? **Say the latter clause** of the mishna in tractate *Oholot*: **But**