Chullin 241

והדר מייתי לה לערלה פרי פרי מבכורים:

and finally he derives the law as to 'orlah by means of the word 'fruit' stated here and also in connection with the firstfruits.<span class="x" onmousemove="('comment',' Just as the term 'fruit' stated in connection with the firstfruits (Deut. XXVI, 2) includes the products of olives and grapes but no other liquids');">¹</span>

והאלל:

AND ALAL.<span class="x" onmousemove="('comment',' Heb. .');">²</span>

מאי אלל

What is ALAL?

רבי יוחנן אמר

R'Johanan said: It is withered flesh.<span class="x" onmousemove="('comment',' So R. Hananel and Tosaf. According to Rashi, it is the hard veins in the throat.');">³</span>

מרטקא ור"ל אמר

Resh Lakish said: It is flesh which the knife has cut away.<span class="x" onmousemove="('comment',' When the animal is flayed some flesh is inevitably cut away and remains attached to the hide. kkt');">⁴</span>

בשר שפלטתו סכין

An objection was 'raised.

מיתיבי

It is written: But ye are plasterers of lies, are all physicians of elil.<span class="x" onmousemove="('comment',' Job XIII, 4. Heb. , usually translated 'of no value'. The word is of the same root as that of our MISHNAH:');">⁵</span>

(איוב יג, ד) ואולם אתם טופלי שקר רופאי אליל כולכם בשלמא למאן דאמר מרטקא היינו דלאו בר רפואה הוא אלא למאן דאמר בשר שפלטתו סכין בר רפואה הוא

Now according to him who says it is withered flesh it is well, for such cannot be healed; but according to him who says it is flesh which the knife has cut away, surely this can be healed!<span class="x" onmousemove="('comment',' If the flesh cut away is replaced and bound up well it would heal up.');">⁶</span>

באלל דקרא דכ"ע לא פליגי כי פליגי באלל דמתניתין

- There is no dispute at all about the elil mentioned in the verse;<span class="x" onmousemove="('comment',' Scriptural elil certainly means 'withered flesh' (or, 'the hard veins') .');">⁷</span>

ת"ש ר' יהודה אומר

they only disagree as to the meaning of alal in our<big><b>MISHNAH:</b></big>

האלל המכונס אם יש כזית במקום אחד חייבין עליו

Come and hear: [from our Mishnah]: R'JUDAH SAYS, IF SO MUCH OF ALAL WAS COLLECTED TOGETHER SO THAT THERE WAS AN OLIVE'S BULK IN ONE PLACE, ONE WOULD THEREBY BECOME LIABLE.

ואמר רב הונא

And to this R'Huna added, provided he collected it together.<span class="x" onmousemove="('comment',' And by collecting it together of set purpose he has revealed his intention that he never ceased to regard it as foodstuff. If, however, it was collected by a child, or if he himself inadvertently collected it together, R. Judah would agree that the olive's bulk of it cannot be accounted as nebelah.');">⁸</span>

והוא שכנסו

Now according to him who says it is the flesh which the knife has cut away, it is clear that when there was an olive's bulk of it [in one place] one would thereby become liable; but according to him who says it is withered flesh, what if there was an olive's bulk of it, it is surely only regarded as wood?

בשלמא למ"ד בשר שפלטתו סכין היינו דכי איכא כזית מיחייב אלא למ"ד מרטקא כי איכא כזית מאי הוי

They certainly do not disagree as to the alal referred to by R'Judah;<span class="x" onmousemove="('comment',' R. Judah when dealing with alal certainly speaks of the 'pieces of flesh cut away by the knife in flaying.');">⁹</span>

עץ בעלמא הוא אליבא דר' יהודה לא פליגי כי פליגי אליבא דרבנן

they only disagree as to the meaning of the alal according to the Rabbis.

ר' יוחנן אמר

R'Johanan maintains that even withered flesh can be included together [with ordinary flesh to make up the minimum quantity to convey uncleanness], but Resh Lakish maintains that only the flesh which the knife has cut away can be included but withered flesh cannot be included.

מרטקא נמי מצטרף וריש לקיש אמר

What is the case with regard to the flesh which the knife had cut away?

דוקא בשר שפלטתו סכין אבל מרטקא לא מצטרף

If he intended it [as a foodstuff],<span class="x" onmousemove="('comment',' Even though it was already adhering to the skin.');">¹⁰</span>

האי בשר שפלטתו סכין היכי דמיאי דחשיב עליה אפי' באנפי נפשיה מיטמא

it should contract uncleanness alone;<span class="x" onmousemove="('comment',' Without being included together with other flesh; for whatsoever can be eaten and is intended to he used as a foodstuff will contract and convey food uncleanness.');">¹¹</span>

ואי דלא חשיב עליה בטוליה בטליה

and if he did not intend it [as a foodstuff], he has then surely abandoned it! - R'Abin and R'Meyasha [each offered a suggestion]; one suggested the case where he intended part of it [as a foodstuff],<span class="x" onmousemove="('comment',' But he did not expressly state which part he intended as a foodstuff. Therefore, by itself it cannot contract uncleanness, for in an egg's bulk thereof only part of it is a foodstuff, but that part which was intended as a foodstuff can be reckoned together with other foodstuff to make up the quantity of an egg's bulk.');">¹²</span>

רבי אבין ורבי מיישא

the other suggested the case where part was rent by a wild beast and part cut away by the knife.<span class="x" onmousemove="('comment',' A wild beast attacked the animal whilst alive and tore away a portion of flesh which was left hanging, and later when the animal was being flayed this portion of flesh and some more was cut away by the knife and remained attached to the skin. Now it is to be assumed that the portion torn by the wild beast is usually not regarded as abandoned but that cut away by the knife is; consequently this portion of flesh adhering to the skin is abandoned in part only, and therefore the other part can be reckoned together with other flesh.');">¹³</span>

חד אמר

We have learnt elsewhere:<span class="x" onmousemove="('comment',' Toh. I, 2.');">¹⁴</span>

מקצתו חישב עליו וחד אמר

The beak and the claws contract uncleanness and convey uncleanness and can be reckoned together [with the flesh].<span class="x" onmousemove="('comment',' The carcass of a clean bird (except that it renders the clothes of the person that eats of it unclean) is not in itself a source of uncleanness, but is regarded only as a foodstuff, to contract uncleanness from unclean matter and to transfer it to other foodstuffs. This Mishnah (Toh. I, 2) enumerates the various parts of a fowl which by themselves are not regarded as foodstuffs but can serve as handles to convey uncleanness to the fowl or from it.');">¹⁵</span>

מקצתו פלטתו חיה ומקצתו פלטתו סכין

But is not the beak like wood? - It refers to the lower beak.

תנן התם

And is not the lower beak also like wood? - R'Papa said: It means the lower part [inside membrane] of the upper beak.

החרטום והצפרנים מיטמאין ומטמאין ומצטרפין

As to 'claws', - R'Eleazar said: It refers to that part [of the claws only] which is buried in the flesh.

חרטום עץ בעלמא הוא

HORNS.

אמר רבי אלעזר

R'Papa said: It refers to that part [of the horns] from which the blood flows when cut into.

בחרטום תחתון

SIMILARLY, IF A MAN SLAUGHTERED AN UNCLEAN ANIMAL.<span class="x" onmousemove="('comment',' V. supra p. 648, n. 5.');">¹⁶</span>

תחתון נמי עץ בעלמא הוא

R'Assi stated: Some teach that in the case of an Israelite [slaughtering] an unclean animal and also in the case of a gentile [slaughtering] a clean animal, there must be<span class="x" onmousemove="('comment',' In order that the animal should convey food uncleanness, if it comes into contact with unclean matter, from the moment after the slaughtering, while it still moves about convulsively, until the moment it is dead. Without this express intention it would not be regarded as a foodstuff until it was actually dead.');">¹⁷</span>

אמר רב פפא

an express intention [to regard it as a foodstuff],<span class="x" onmousemove="('comment',' I.e., his intention at the time of slaughtering the unclean animal was that a gentile should eat of it immediately.');">¹⁸</span>

תחתון של עליון

and the animal must be<span class="x" onmousemove="('comment',' In order that the animal should convey food uncleanness, if it comes into contact with unclean matter, from the moment after the slaughtering, while it still moves about convulsively, until the moment it is dead. Without this express intention it would not be regarded as a foodstuff until it was actually dead.');">¹⁷</span>

צפרנים אמר רבי אלעזר

rendered susceptible [to uncleanness by a liquid] from another source.<span class="x" onmousemove="('comment',' But the blood from the slaughtering of this animal will not serve to render the animal susceptible to uncleanness as is the case generally with slaughtering (v. supra 35b) , for the blood is regarded as the blood of a dead animal which is not designated in the Bible as a liquid. The word 'water' in cur. edd. is omitted in MSS. and is deleted by Shittah Mekuhbezeth.');">¹⁹</span>

מקום המובלעים בבשר

Wherefore is it necessary that it be rendered susceptible to uncleanness?

קרנים אמר רב פפא

Ultimately it will convey the graver uncleanness,<span class="x" onmousemove="('comment',' When the animal is actually dead it will then render men and vessels that come into contact with it, even with only an olive's bulk of it, unclean, and it also renders these unclean by carrying.');">²⁰</span>

במקום שחותכין ויוצא מהן דם:

will it not?

כיוצא בו השוחט בהמה:

And whatever will ultimately convey the graver uncleanness does not require to be rendered susceptible to uncleanness! For the school of R'Ishmael taught: But if water be put upon seed<span class="x" onmousemove="('comment',' Lev. XI, 38.');">²¹</span>

אמר רבי אסי שונין

- just as seeds, which will never ultimately convey the graver uncleanness, require to be rendered susceptible to uncleanness by a liquid,<span class="x" onmousemove="('comment',' Foodstuff, liquids, and earthenware vessels can in no circumstances be a primary source of uncleanness, for these are implicitly excluded from Num. XIX. 22, since these, once unclean, have no remedy whereby they can become clean again.');">²²</span>

ישראל בטמאה ועובד כוכבים בטהורה צריכין מחשבה והכשר מים ממקום אחר

in like manner, whatever will not ultimately convey the graver uncleanness requires to be rendered susceptible to uncleanness by a liquid.

הכשר למה לי

And it has also been taught: R'Jose says: Why did [the Rabbis] rule<span class="x" onmousemove="('comment',' V. Toh. I, 1.');">²³</span>

סופו לטמא טומאה חמורה וכל שסופו לטמא טומאה חמורה לא בעי הכשר

that in the case of the carcass of a clean bird there must be an intention [to use it as food],<span class="x" onmousemove="('comment',' For the carcass of a clean bird is generally not counted as a foodstuff in small towns and villages; in large towns, however, intention to use lt as a foodstuff is not necessary since it is there generally regarded as a foodstuff, cf. 'Uk. III, 3.');">²⁴</span>

דתני דבי רבי ישמעאל

but it does not need to be rendered susceptible to uncleanness by a liquid?

(ויקרא יא, לח) וכי יותן מים על זרע מה זרעים שאין סופן לטמא טומאה חמורה צריכין הכשר אף כל שאין סופו לטמא טומאה חמורה צריך הכשר

Because

ותניא א"ר יוסי

מפני מה אמרו נבלת עוף טהור צריכה מחשבה ואינה צריכה הכשר מפני