Chullin Daf 117 צולין דַף 117

The next Mishnah states: חומר בחלב מבדם – There is stringency in cheilev over blood, וחומר בדם מבחלב – and there is stringency in blood over cheilev. The stringencies of חלב are that מועלין בו – there is me’ilah for benefiting from it, and one is liable (to bring an additional חטאת) for eating it when it is פיגול, or נותר, or when he is tamei, which is not true for blood of korbanos. The stringency of blood is that it applies to בהמות, חיות, and עופות, but only cheilev of בהמות is forbidden. The Mishnah’s unqualified statement that cheilev is subject to me’ilah implies that this includes even קדשים קלים, such as שלמים, which were not subject to me’ilah while they were alive (in contrast to קדשי קדשים, such as חטאת). Rebbe Yannai derives this from a comparison to a פר כהן משיח (which is קדשי קדשים), but Rebbe darshened כל חלב לה' – all cheilev is for Hashem, to include the אימורין – sacrificial parts of קדשים קלים for the law of me’ilah. Abaye explains the necessity of both derashos.

The Gemara states that blood cannot possibly be subject to me’ilah לאחר כפרה – after atonement is achieved, because אין לך דבר שנעשה מצותו ומועלין בו – you never have something whose mitzvah was already performed and is still subject to me’ilah. [Since its purpose was achieved, it is no longer "קדשי ה'".] This principle is challenged from תרומת הדשן – the daily separation of the ash, where a Kohen removes a shovelful of ash from the previous day’s korbanos and places it on the עזרה floor near the מזבח. Despite its mitzvah being completed, it is still subject to me’ilah!? The Gemara answers that there is a second exception to this principle, בגדי כהונה, i.e., the clothing worn by the Kohen Gadol on Yom Kippur, which the Rabbonon hold are forbidden to be used by anyone, despite their purpose being served. Thus, they are שני כתובין הבאין כאחד – two pesukim coming together to teach one halachah, which do not teach their halachah elsewhere. According to Rebbe Dosa, who holds the בגדי כהונה are only disqualified from being used again for Yom Kippur, but are not subject to me’ilah, there is still another exception, עגלה ערופה, which must be buried, and remains prohibited in benefit even after its decapitation.

The ninth Perek begins: העור והרוטב – skin, congealed gravy from cooked meat, spice sediment, meat shavings attached to the skin, bones (with edible marrow), גידין, horns (near their roots), and hooves, מצטרפין לטמא טומאת אוכלין – all combine with meat to convey tumah of foods, אבל לא טומאת נבלות – but not tumah of neveilos. These items are not food themselves, but combine with food to complete the minimum tumah shiur of a כביצה, some because they are a שומר – protector of food (such as עור), and some because they are eaten together with meat. But they do not combine with נבילה to complete the minimum כזית for a נבילה. This Mishnah supports a Baraisa: שומרים לטומאה קלה – there is a halachah of שומר regarding the “light” tumah of foods, ולא שומרים לטומאה חמורה – but there is no halachah of שומר regarding the “severe” tumah of נבלה. The first is darshened from the passuk: על כל זרע זרוע – [if a נבלה will fall] upon any seed of a seed-plant which is sown, implying כדרך שבני אדם מוציאין לזריעה – seeds which are the way people take them out for planting, meaning חטה בקליפתה – wheat in its husk, or barley or lentils in their husks, i.e., a שומר. The latter halachah is derived from "בנבלתה" – its carcass, which excludes skin with less than a כזית of meat.