Chullin 232

אם יש בנותן טעם הרי זו אסורה

AND IT IMPARTED ITS FLAVOUR [TO THE MILK].

כשרה שינקה מן הטרפה קבתה אסורה טרפה שינקה מן הכשרה קבתה מותרת מפני שכנוס במעיה:

IT IS FORBIDDEN.

<big><strong>גמ׳</strong></big> אטו קבת עובד כוכבים לאו נבלה היא

THE [MILK IN THE] STOMACH OF A VALIDLY SLAUGHTERED ANIMAL WHICH HAD SUCKED FROM A TREFAH ANIMAL.

אמר רב הונא

IS FORBIDDEN; THE [MILK IN THE] STOMACH OF A TREFAH ANIMAL WHICH HAD SUCKED FROM A VALID ANIMAL IS PERMITTED, BECAUSE THE MILK REMAINS COLLECTED INSIDE.<span class="x" onmousemove="('comment',' It does not mix with the other fluids in the stomach of the trefah animal, but remains separate and distinct and is therefore permitted.');">¹</span>

הכא בלוקח גדי מן העובד כוכבים עסקינן וחיישינן שמא ינק מן הטרפה

<big><b>GEMARA: </b></big>But is not the stomach [of an animal] of a gentile nebelah?<span class="x" onmousemove="('comment',' It is assumed that the meaning is of an animal slaughtered by a gentile.');">²</span>

ומי חיישינן שמא ינק מן הטרפה

- R'Huna answered.

והתנן

We are dealing here with the case of a kid that was bought from a gentile.<span class="x" onmousemove="('comment',' Which was slaughtered by the Israelite.');">³</span>

לוקחים ביצים מן העובדי כוכבים ואין חוששין לא משום נבלה ולא משום טרפה

and we apprehend that it sucked from a trefah animal.<span class="x" onmousemove="('comment',' And therefore the Mishnah states that the milk found in the stomach of the kid is forbidden.');">⁴</span>

אלא אימא

But do we apprehend that it sucked from a trefah animal?

חיישינן שמא ינק מן הטמאה

Behold it has been taught: One may buy eggs from gentiles and need have no fear lest they are of birds that were nebelah or trefah!<span class="x" onmousemove="('comment',' V. supra p. 63b.');">⁵</span>

ומאי שנא טרפה דלא חיישינן ומאי שנא טמאה דחיישינן

- Say, rather, we apprehend lest it sucked from an unclean animal.

טרפה לא שכיחא טמאה שכיחא

And why is it that we do not apprehend [sucking] from a trefah animal but we do apprehend [sucking] from an unclean animal? - Because trefah animals are not common whilst unclean animals are.

אי שכיחא אפילו גבי דידן ניחוש

If these are common, then even with regard to our own [kids] we should be apprehensive?<span class="x" onmousemove="('comment',' Lest they sucked from an unclean animal.');">⁶</span>

אנן דבדלינן מינייהו וכי חזינן להו מפרשינן להו לא גזרו בהו רבנן

- With regard to our own, since we keep away from unclean animals, and whenever we see them together<span class="x" onmousemove="('comment',' I.e., clean animals with unclean animals.');">⁷</span>

אינהו דלא בדילי מינייהו וכי חזו להו לא מפרשי להו גזרו בהו רבנן

we separate them, the Rabbis imposed no restriction as a precaution; with regard to theirs, however, since they do not keep away from unclean animals, and whenever they see them together<span class="x" onmousemove="('comment',' I.e., clean animals with unclean animals.');">⁷</span>

ושמואל אמר

they do not separate them, the Rabbis imposed a restriction as a precaution.

חדא קתני קבת שחיטת עובד כוכבים נבלה

Samuel answered:<span class="x" onmousemove="('comment',' In explanation of the two expressions in our MISHNAH:');">⁸</span>

ומי אמר שמואל הכי

They are to be taken as one thus: The [milk in the] stomach of an animal slaughtered by a gentile is nebelah [and therefore forbidden].

והאמר שמואל מפני מה אסרו גבינת העובדי כוכבים מפני שמעמידין אותה בעור קבת נבלה הא קבה גופה שריא

But how could Samuel have said so?

לא קשיא כאן קודם חזרה כאן לאחר חזרה:

Behold Samuel has stated.

כשרה שינקה מן הטרפה [וכו']:

The reason for forbidding the cheese of gentiles is because they curdle it with the skin of the stomach of a nebelah.

והא קתני רישא קבת עובד כוכבים ושל נבלה הרי זו אסורה

This implies, does it not, that the [milk In the] stomach is permitted?

אמר רב חסדא

There is no contradiction here.

רישא נראה כאוכל נבלות הכא איכא שחיטה

This [sc. our Mishnah] was taught before he [R'Joshua] retracted, the other after he retracted.<span class="x" onmousemove="('comment',' Cf. 'A.Z. 350and b. It was R. Joshua who originally suggested that the milk in the stomach of a nebelah animal was forbidden; subsequently he retracted this. Now our Mishnah which, according to Samuel's interpretation, suggests that the milk in the stomach of a nebelah is forbidden is obviously the view of R. Joshua before he retracted; whereas Samuel's statement as regards the cheese of gentiles follows the later view of R. Joshua.');">⁹</span>

א"ל רבא

THE [MILK IN THE] STOMACH OF A VALIDLY SLAUGHTERED ANIMAL WHICH HAD SUCKED FROM A TREFAH ANIMAL IS FORBIDDEN etc. But does not the first clause state, THE [MILK IN THE] STOMACH OF [AN ANIMAL] OF A GENTILE.

ולאו כל דכן הוא

OR [IN THE STOMACH OF] A NEBELAH.

ומה נבלה דמאיסה דאי שרית ליה קבתה לא אתי למיכל מינה אמרת לא

IS FORBIDDEN?<span class="x" onmousemove="('comment',' And according to this, the milk in the stomach of a trefah animal which had sucked from a valid animal should also be forbidden. Can there be any distinction between the milk in the stomach of a nebelah and of a trefah?');">¹⁰</span>

טרפה שחוטה דאי שרית אתי למיכל מינה לא כ"ש

- R'Ashi answered.

אלא אמר רב יצחק אמר רבי יוחנן

In the first clause it would appear that one is eating nebelah,<span class="x" onmousemove="('comment',' If one were allowed to eat the milk in the stomach of a nebelah. Strictly, however, it is permitted. For it is not regarded as part of the nebelah but merely collected in its stomach.');">¹¹</span>

לא קשיא כאן קודם חזרה כאן לאחר חזרה ומשנה לא זזה ממקומה

but here [in the final clause] the animal has been slaughtered.

אמר רבי חייא בר אבא אמר רבי יוחנן

Said to him Raba.

מעמידין בקבת נבלות ואין מעמידין בקבת שחיטת עובד כוכבים

But is this not all the more reason [to forbid it]?

אמר לפניו רבי שמעון בר אבא

For if in the case of nebelah, which is a loathsome matter, and if you were to permit [the milk in] its stomach one would not come to eat of its flesh, you say it is forbidden; is it not then all the more reason to forbid [the milk in the stomach of] a trefah animal which had been slaughtered, for if you were to permit it one would come to eat of its flesh? - Rather said R'Isaac in the name of R'Johanan.

כמאן כרבי אליעזר דאמר

There is no contradiction here.

סתם מחשבת עובד כוכבים לעבודת כוכבים

This [the first clause was taught] before he [R'Joshua] retracted; the other [the final clause] after he retracted;<span class="x" onmousemove="('comment',' V. p. 641, n. 8.');">¹²</span>

א"ל

[the first clause, however, of] our Mishnah was allowed to stand.<span class="x" onmousemove="('comment',' Although it is contradicted by the final clause and does not represent the accepted view.');">¹³</span>

ואלא כמאן

R'Hiyya B'Abba said in the name of R'Johanan: One may curdle [milk] with the [milk in the] stomach of a nebelah, but not - with the [milk in the] stomach of an animal slaughtered by an idolater.

כי אתא רב שמואל בר רב יצחק אמר רבי יוחנן

Thereupon R'Simeon B'Abba said before him: This is, is it not, in accordance with the view of R'Eliezer who maintains that the thoughts of an idolater are usually directed towards idolatry? - He replied: Of course.

מעמידין בין בקבת נבלה בין בקבת שחיטת עובד כוכבים שלא לחוש לדברי רבי אליעזר

According to whom else could it be?

והלכתא

When R'Samuel B'R'Isaac came [from Palestine] he reported in the name of R'Johanan: One may curdle [milk] with the [milk in the] stomach both of a nebelah and an animal slaughtered by an idolater for we are not concerned with the view of R'Eliezer.

אין מעמידין בעור קבת נבלה אבל מעמידין בקבת נבלה ובקבת שחיטת עובד כוכבים (ובקבת כשרה שינקה מן הטרפה וכ"ש בקבת טרפה שינקה מן הכשרה

The law is: One may not curdle [milk] with the skin of the stomach of a nebelah, but one may with the [milk in the] stomach of a nebelah, and also with the [milk in the] stomach of an animal slaughtered unto idolatry.

מ"ט חלב המכונס בה פירשא בעלמא הוא):

.<span class="x" onmousemove="('comment',' In cur. edd. the last sentence is in parenthesis and is omitted in many MSS. V. however, R. Nissim, Rashal and other commentators.');">¹⁴</span>

<big><strong>מתני׳</strong></big> חומר בחלב מבדם וחומר בדם מבחלב

<big><b>MISHNAH: </b></big>IN CERTAIN RESPECTS THE PROHIBITION OF THE FAT IS MORE STRICT THAN THE PROHIBITION OF THE BLOOD, AND IN CERTAIN RESPECTS THE PROHIBITION OF THE BLOOD IS MORE STRICT THAN THE PROHIBITION OF THE FAT.

חומר בחלב שהחלב

THE PROHIBITION OF THE FAT IS MORE STRICT, IN THAT THE FAT