Chullin 197

וליגמר מיניה

Why then does he not infer the rule from this?<span class="x" onmousemove="('comment',' Sc. from the case of the ram of the Nazirite sacrifice which is also consecrated matter; and the inference would be that even consecrated matter is neutralized in sixty-fold or hundred-fold.');">¹</span>

גלי רחמנא גבי חטאת (ויקרא ו, כ) כל אשר יגע בבשרה יקדש להיות כמוה שאם פסולה תפסל ואם כשרה תאכל כחמור שבה

- Because the Divine Law has expressly stated with regard to the sin-offering.

ומאי חזית דגמרינן מהאיך ליגמר מהאי

Whatsoever shall touch the flesh thereof shall be holy,<span class="x" onmousemove="('comment',' Lev. VI, 20. I.e., whatsoever shall have absorbed from the flesh of the sin-offering, however minute, must be treated as the sin-offering itself, for the taste or essence of the sin-offering can never be neutralized.');">²</span>

חדוש הוא ומחדוש לא גמרינן

that is to say, [it shall be] as [ sin-offering] itself.<span class="x" onmousemove="('comment',' V. Pes., (Sonc. ed.,) p. 212 and notes.');">³</span>

אי הכי למאה וששים נמי לא ליגמר

If the latter is ritually unfit to be eaten, the other<span class="x" onmousemove="('comment',' That which has absorbed from the sin-offering.');">⁴</span>

אטו אנן לקולא קא גמרינן

is also unfit, and if it is permitted, t other<span class="x" onmousemove="('comment',' That which has absorbed from the sin-offering.');">⁴</span>

לחומרא קא גמרינן דמדאורייתא ברובא בטיל

is also permitted to be eaten but only under the conditions of stringency as [the sin-offering] itself.<span class="x" onmousemove="('comment',' V. Zeb. 97b. The sin-offering could be eaten only by the males of the priesthood, within the hangings of the Sanctuary, the same day and the evening following until midnight. With regard to other sacrificial meat less stringent regulations obtained. From this verse, quoted in the text, is derived the rule that a consecrated substance can never be neutralized. Hence an inference from the ram of the Nazirite to the contrary cannot be made.');">⁵</span>

רבינא אמר

But why do you prefer to infer it<span class="x" onmousemove="('comment',' Sc. the rule that consecrated matter can never be neutralized, for the taste thereof is as the substance itself.');">⁶</span>

לא נצרכא אלא למקום חתך דאמר

from this [verse] rather than from the other?<span class="x" onmousemove="('comment',' V. supra p. 550, n. 8.');">⁷</span>

מקום חתך בעלמא אסור והכא שרי

- Because that is an anomaly, and one cannot draw any inferences from an anomaly.

יתיב רב דימי וקאמר לה להא שמעתא

If so, how may we infer [the rule of neutralization] in hundred-fold or in sixty-fold from it? - Forsooth, do we infer leniency from it?

אמר ליה אביי

We infer a restriction, for according to the rule of the Torah a substance is neutralized in a bare majority [of other substances].<span class="x" onmousemove="('comment',' V. supra p. 550, n. 1, 2 and 3.');">⁸</span>

וכל איסורין שבתורה במאה

Rabina said: The [exclusion] was necessary only in regard to the side of the cut; for generally it is said t the side of the cut is forbidden<span class="x" onmousemove="('comment',' V. supra 68b. Whenever a matter is partly permitted and partly forbidden and it is necessary to separate these parts, when they are cut away from each other the surface of the cut on the side of the permitted part which was in contact with the forbidden part must be pared off.');">⁹</span>

והתנן

but here it is permitted.<span class="x" onmousemove="('comment',' So that when the shoulder is cut away from the rest of the ram there is no necessity to pare off the surface of the cut.');">¹⁰</span>

למה אמרו כל המחמץ ומתבל ומדמע להחמיר מין ומינו להקל ולהחמיר מין ושאינו מינו וקתני סיפא

R'Dimi was sitting and reciting this statement [of R'Samuel B'R'Isaac]<span class="x" onmousemove="('comment',' Supra p. 548.');">¹¹</span>

להקל ולהחמיר מין ושאינו מינו כיצד גריסין שנתבשלו עם העדשים אם יש בהם בנותן טעם בין יש בהן להעלות במאה ואחד בין אין בהן להעלות במאה ואחד אסור

when Abaye said to him: Are then all forbidden substances of the Torah neutralized only in hundred-fold?

אין בהן בנותן טעם בין שיש בהן להעלות במאה ואחד בין אין בהן להעלות במאה ואחד מותר

Surely we have learnt:<span class="x" onmousemove="('comment',' V. 'Orlah II, 6, 7.');">¹²</span>

אין בהן להעלות במאה ואחד אלא במאי לאו בששים

With regard to what did they say that every [substance of terumah] which leavens, or flavours, or is mixed with [common food], must be treated with stringency? It is with regard to homogeneous substances. [And with regard to what did they say that every substance of terumah which leavens etc.] must be treated with leniency as well as with stringency? It is with regard to heterogeneous substances. And in the next clause it reads: With regard to heterogeneous substances there is leniency as well as stringency - thus if crushed beans [of terumah] were cooked with lentils [of common food] and they impart a flavour [to the lentils], the whole is forbidden, whether there was so little [of the beans] as to be neutralized in a hundred and one or not.<span class="x" onmousemove="('comment',' This is the standard quantity for neutralizing terumah in any mixture, derived from Num. XVIII, 29; cf. Sifre on that verse. The rule here is one of stringency for even though there were a hundred and one times as much lentils as the beans of terumah, the mixture is forbidden because of the flavour that is still perceptible.');">¹³</span> If they do not impart a flavour [to the lentils] they are permitted, whether there was so little [of the beans] as to be neutralized in a hundred and one or not.<span class="x" onmousemove="('comment',' This is a rule of leniency in that the standard of a hundred and one is not insisted upon in the case where the flavour of the terumah substance is not perceptible. This lenient rule applies only to a mixture of heterogeneous substances, but in the case of a mixture of homogeneous substances conditions of stringency always obtain; and in order that a mixture of homogeneous substances be permitted, two conditions are essential, first the absence of any flavour of the terumah substance, and secondly the requisite standard of a hundred and one; v. infra.');">¹⁴</span> Now in the case where there was not so little [of the beans] as to be neutralized in a hundred and one, is it not to be assumed [that there was little enough to be neutralized] in sixty?<span class="x" onmousemove="('comment',' And in such a case the mixture would be permitted provided that the flavour of the terumah substance was not perceptible. Hence it is evident that the standard of neutralization where the flavour is not perceptible is sixty-fold, contra R. Dimi who quoted R. Samuel b. R. Isaac.');">¹⁵</span> -