Chullin 70

Chapter 70

א שמא תשב עליהן אשתו נדה אבל בפירי לא אמרינן
1 for it is feared that his wife when in a menstruous condition sat upon these clothes;<span class="x" onmousemove="('comment',' This being a frequent and common source of uncleanness, greater precaution is therefore necessary with regard to consecrated things, so that clothes which are deemed clean for terumah may yet be deemed unclean for consecrated purposes.');"><sup>1</sup></span>
ב ורבי יצחק בפירי נמי אמר
2 with regard to produce, however, the rule<span class="x" onmousemove="('comment',' That whatsoever is deemed clean for terumah may yet be deemed unclean for consecrated things.');"><sup>2</sup></span>
ג מתיב רבי ירמיה מדיפתי
3 does not apply.<span class="x" onmousemove="('comment',' For otherwise even clean terumah should render consecrated food unclean!');"><sup>3</sup></span>
ד ומי אמרינן בפירי
4 - R'Isaac on the other hand says that the rule<span class="x" onmousemove="('comment',' That whatsoever is deemed clean for terumah may yet be deemed unclean for consecrated things.');"><sup>2</sup></span>
ה והתנן
5 applies to the case of produce too.
ו אם אמר הפרשתי לתוכה רביעית קדש נאמן ולא קא מטמא ליה תרומה לקדש
6 R'Jeremiah of Difti raised this objection: Do you say that the rule applies to the case of produce too?
ז ואי אמרת
7 Surely we have learnt: If [an 'am ha-arez] said: 'I have set aside in this [barrel of terumah w<span class="x" onmousemove="('comment',' This being a frequent and common source of uncleanness, greater precaution is therefore necessary with regard to consecrated things, so that clothes which are deemed clean for terumah may yet be deemed unclean for consecrated purposes.');"><sup>1</sup></span>
ח טהרתה טומאה היא אצל הקדש תטמא תרומה לקדש
8 ne] one quarter log for a consecrated purpose', he is believed, and the terumah does not render the consecrated wine unclean.<span class="x" onmousemove="('comment',' V. Hag. ');"><sup>4</sup></span>
ט א"ל
9 Now if you are right in saying that [the rule that] what is considered clean for terumah may yet be considered unclean for consecrated things [applies to the case of produce too], should not the terumah [in this barrel] render the consecrated wine unclean? - He replied: You are dealing, are you not, where the unclean is together [with the clean]?
י טומאה בחבורין קאמרת
10 But in such cases the law is exceptional, for since he is believed with regard to the consecrated portion he is to be believed also with regard to the terumah portion.
יא טומאה בחבורין שאני דמגו דמהימן אקדש מהימן נמי אתרומה
11 R'Huna B'Nathan raised this objection: [We have learnt:] Common food which is unclean in the second degree renders [by contact] common liquids unclean [in the first degree], and renders those who eat terumah unfit.
יב מתיב רב הונא בר נתן
12 If it is unclean in the third degree.
יג השני שבחולין מטמא משקה חולין ופוסל אוכלי תרומה והשלישי מטמא משקה קדש ופוסל אוכלי קדש בחולין שנעשו על טהרת הקדש
13 It renders consecrated liquids unclean [in the first degree], and renders those who eat consecrated food unfit.
יד תנאי היא
14 This applies only to common food kept in the cleanness proper to consecrated things!<span class="x" onmousemove="('comment',' Toh. II, 6. This Mishnah clearly teaches that even common food kept in the cleanness proper to consecrated food (and not only real consecrated food) which was unclean in the third degree renders consecrated food unclean in the fourth degree, contra R. Isaac.');"><sup>5</sup></span>
טו דתניא
15 - This is a subject of dispute between Tannaim.<span class="x" onmousemove="('comment',' R. Isaac will accept the view of R. Eleazar b. R. Zadok of the following Baraitha.');"><sup>6</sup></span>
טז חולין שנעשו על טהרת קדש הרי הן כחולין
16 For it was taught: Common food kept in the cleanness proper to consecrated food is treated as common food.<span class="x" onmousemove="('comment',' And there does not exist with regard to it a third degree of uncleanness.');"><sup>7</sup></span>
יז ר"א ברבי צדוק אומר
17 R'Eleazar son of R'Zadok says.
יח הרי הן כתרומה לטמא שנים ולפסול אחד:
18 It is treated as terumah, that is, two stages are unclean and one stage invalid.<span class="x" onmousemove="('comment',' I.e., the first and second degrees of uncleanness are each unclean, for each can still pass on its uncleanness, but the third degree is only invalid for it cannot pass on its uncleanness.');"><sup>8</sup></span>
יט ר"ש אומר
19 R'SIMEON SAYS, IT HAS BEEN RENDERED SUSCEPTIBLE TO UNCLEANNESS BY THE SLAUGHTERING.
כ הוכשרו בשחיטה:
20 R'Assi said that R'Simeon was of the opinion that only the slaughtering renders an animal susceptible to uncleanness but not the blood.<span class="x" onmousemove="('comment',' I.e., the blood of a slaughtered animal will in no circumstances render any foodstuff susceptible to uncleanness.');"><sup>9</sup></span>
כא אמר רב אסי אומר היה ר"ש
21 Shall we say that the following interpretation supports his view?
כב שחיטתו מכשרת ולא דם
22 [We have learnt:] R'SIMEON SAYS.
כג לימא מסייע ליה ר"ש אומר
23 IT HAS BEEN RENDERED SUSCEPTIBLE TO UNCLEANNESS BY THE SLAUGHTERING.
כד הוכשרו בשחיטה
24 It means, does it not, by the slaughtering and not by the blood? - No, it means, even by the slaughtering.
כה מאי לאו בשחיטה ולא בדם
25 Come and hear: R'Simeon said to the Rabbis, 'Is it the blood that renders the animal susceptible to uncleanness?
כו לא אף בשחיטה
26 Surely it is the slaughtering'! - This is what he said to them: 'Is it only the blood which renders the animal susceptible to uncleanness?
כז ת"ש אמר להן ר"ש
27 Surely the slaughtering also renders it susceptible to uncleanness!'
כח וכי הדם מכשיר
28 Come and hear: [We have learnt:] R'Simeon says: The blood of a dead [animal]<span class="x" onmousemove="('comment',' Which died a natural death (Rashi) . Tosaf. suggests that it refers to the blood of a human corpse.');"><sup>10</sup></span>
כט והלא שחיטה מכשרת
29 does not render foodstuffs susceptible to uncleanness.<span class="x" onmousemove="('comment',' Maksh. VI, 6.');"><sup>11</sup></span>
ל ה"ק להן
30 Now it is to be inferred from this, is it not, that the blood of a slaughtered animal will render foodstuffs susceptible to uncleanness? - No, the inference to be drawn is that the blood of a slain<span class="x" onmousemove="('comment',' I.e., killed, but not according to the ritual method of slaughtering.');"><sup>12</sup></span>
לא וכי דם בלבד מכשיר
31 animal will render foodstuffs susceptible to uncleanness.
לב אף שחיטה נמי מכשרת
32 Then what is the law with regard to the blood of a slaughtered animal?
לג ת"ש ר"ש אומר
33 [Will you say that] it does not render foodstuffs susceptible to uncleanness?
לד דם המת אינו מכשיר
34 If so, he [R'Simeon] should rather have stated his view with regard to the blood of a slaughtered animal,<span class="x" onmousemove="('comment',' That it cannot render foodstuffs susceptible to uncleanness.');"><sup>13</sup></span>
לה מאי לאו הא דם שחיטה מכשיר
35 and it would have been self-evident with regard to the blood of a dead animal! - It was necessary for him to state his view with regard to the blood of a dead animal,<span class="x" onmousemove="('comment',' That it cannot render foodstuffs susceptible to uncleanness.');"><sup>13</sup></span>
לו לא הא דם חללים מכשיר
36 for I might have argued: What is the difference whether a human being or the angel of death slays it?<span class="x" onmousemove="('comment',' And if R. Simeon holds that the blood of an animal killed by a man will render foodstuffs susceptible to uncleanness then he would surely hold the same with the blood of an animal that died a natural death, in other words, slain by the angel of death.');"><sup>14</sup></span>
לז אבל דם שחיטה מאי לא מכשיר
37 It was therefore necessary to state it.
לח לישמעינן דם שחיטה וכ"ש דם המת
38 Come and hear: [It was taught:] R'Simeon says: The blood from a wound [in an animal] does not render foodstuffs susceptible to uncleanness.
לט דם המת איצטריכא ליה ס"ד אמינא
39 Is not the inference from this that the blood of a slaughtered animal renders susceptible? - No, the inference to be drawn is that the blood of a slain animal renders susceptible.
מ מה לי קטליה איהו מה לי קטליה מלאך המות קמ"ל
40 Then what is the law with regard to the blood of a slaughtered animal?
מא ת"ש ר"ש אומר
41 [Will you say that] it will not render foodstuffs susceptible to uncleanness?
מב דם מגפתו אינו מכשיר
42 If so, he should rather have stated his view<span class="x" onmousemove="('comment',' That it cannot render foodstuffs susceptible to uncleanness.');"><sup>13</sup></span>
מג מאי לאו הא דם שחיטה מכשיר
43 with regard to the blood of a slaughtered animal, and it would have been self-evident with regard to the blood from a wound! - It was necessary for him to state his view with regard to the blood from a wound, for I might have argued: What difference can there be [with regard to the blood] whether the animal was slain completely or partially?<span class="x" onmousemove="('comment',' The law should be the same with regard to the blood whether it comes from an animal completely slain, i.e., dead, or partially slain, i.e., wounded.');"><sup>15</sup></span>
מד לא הא דם חללים מכשיר
44 Why is it that the blood of a slain [animal] will render foodstuffs susceptible to uncleanness?
מה אבל דם שחיטה מאי לא מכשיר
45 Because it i written: And drink the blood of the slain.<span class="x" onmousemove="('comment',' Num. XXIII, 24. The use of the verb, 'drink', in connection with blood signifies that it is regarded like other liquids and therefore will render foodstuffs susceptible to uncleanness.');"><sup>16</sup></span>
מו לשמעינן דם שחיטה וכ"ש דם מגפתו
46 Then the same should be the case with the blood of a slaughtered animal, for it is written: Thou shalt pour it out upon the earth as water?<span class="x" onmousemove="('comment',' Deut. XII, 16. This verse suggests that blood is accounted as water.');"><sup>17</sup></span>
מז דם מגפתו איצטריכא ליה ס"ד אמינא
47 - The latter verse is stated in order to permit for general use the blood of consecrated animals which were rendered unfit [for sacrifice].<span class="x" onmousemove="('comment',' By reason of a blemish and have been redeemed; they are now regarded as common food, and their blood may be put to general use like water, except that it may not be eaten.');"><sup>18</sup></span>
מח מה לי קטליה כולה מה לי קטליה פלגא
48 
מט ומאי שנא דם חללים דמכשיר
49 
נ דכתיב
50 
נא (במדבר כג, כד) ודם חללים ישתה דם שחיטה נמי כתיב
51 
נב (דברים יב, טז) על הארץ תשפכנו כמים
52 
נג ההוא למישרי דמן דפסולי המוקדשין בהנאה הוא דאתא
53 
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