Chullin Daf 33 צולין דַף 33

On the previous Daf, Reish Lakish taught that once the קנה is severed through shechitah, the lung isכמאן דמנחא בדיקולא – like it was removed and placed in a basket. Rav Acha bar Yaakov derives from this ruling that מזמנין ישראל על בני מעיים – we may invite a Yisroel to partake of the animal’s internal organs, ואין מזמנין עובדי כוכבים על בני מעיים – but we may not invite idolators to partake of its internal organs. Regarding a Yisroel, who requires shechitah, כיון דאיכא שחיטה מעלייתא אישתרי להו – once there is a proper shechitah, [the בני מעיים] are permitted in consumption (although they are considered removed from the animal before it fully dies, once shechitah occurs, it is permitted to a Yisroel). However, regarding idolators, for whom נחירה – stabbing is sufficient, ובמיתה תליא מילתא – and the matter of consumption depends on the animal’s actual death, the organs which are considered removed through the סימנים’s shechitah are forbidden as אבר מן החי. Rav Pappa wanted to object: מי איכא מידי דלישראל שרי ולעובד כוכבים אסור – is there anything which is permitted to a Yisroel and forbidden to an idolator?! Still, he accepted Rav Acha bar Yaakov’s rationale. However, a Baraisa permits such meat, even to idolators, disagreeing with Rav Acha bar Yaakov.

The next Mishnah states that if one shechted an animal and no blood came out, they are kosher, and may be eaten with ידים מסואבות – “unclean” (i.e., tamei) hands, because the meat is not yet susceptible to tumah (since it was not made wet with blood). The Gemara infers that if blood had come out, it would be forbidden to eat the meat with tamei hands, and objects that hands are only שניות of tumah, and a שני does not create a שלישי regarding chullin!? Rabbah bar Avuha answers that our Mishnah is discussing chullin purchased with maaser sheni money, whose status Tannaim debate in a Mishnah: כל הטעון ביאת מים מדברי סופרים – anything which requires [tevilah] by Rabbinical law (which is a שני לטומאה), Rebbe Meir permits them in chullin and even maaser (i.e., to be touched by this tumah and eaten afterwards). The Chochomim prohibit maaser, apparently holding that a שני can be metamei maaser. However, Rav Shimi bar Ashi argues that they agree a שני is permitted to touch maaser, and is only prohibited from eating maaser (therefore, our Mishnah, which implies a שני would be metamei food, requires another explanation).

Rav Pappa explains that our Mishnah is discussing ידים תחלות – hands that are [a ראשון לטומאה] (which can be metamei chullin), following Rebbe Shimon ben Elazar’s opinion, that hands can obtain such a level of tumah. The Gemara demonstrates the possibility of hands becoming a ראשון while the body remains tahor. A Mishnah states: הכניס ידיו לבית המנוגע – if one placed his hands into a house afflicted with tzaraas, Rebbe Akiva says: ידיו תחלות - his hands are [a ראשון לטומאה], and the Chochomim say they are only שניות. The Gemara explains that all Tannaim agree that ביאה במקצת לא שמה ביאה – partial entry is not considered entry, so his body does not become fully tamei by putting his hands in. They disagree about גזירה ידיו אטו גופו – the decree imposed on his hands because of a concern of his entire body entering. Rebbe Akiva holds ידיו כגופו שוינהו רבנן – the Rabbis made his hands as tamei as his body which enters a בית המנוגע, i.e., a ראשון לטומאה. The Chochomim hold they made his hands like the standard tumah imposed on hands, i.e., a שני.