Chullin Daf 35 צולין דַף 35

Rav Yitzchak bar Shmuel bar Marsa said that if one eats a שלישי לטומאה of חולין שנעשו על טהרת הקדש - chullin prepared according to the standards of taharah of kodashim, he is still tahor with regard to eating kodashim, שאין לך דבר שעושה רביעי בקדש – because there is nothing that can create a רביעי regarding kodashim אלא קדש מקודש בלבד – except [a שלישי] of fully sanctified kodashim alone, such as the קדושת הגוף – physical sanctity of kodashim meat. Kodashim which was merely verbally designated, and certainly חולין שנעשו על טהרת הקדש, which are not full-fledged kodashim, cannot make other kodashim a רביעי. [Rashi explains that this is because the entire concept of רביעי for kodashim is only מדרבנן.] Therefore, one who eats a שלישי of חולין שנעשו על טהרת הקדש is not disqualified from eating kodashim. Later, the Gemara will prove that there is actually a machlokes Tannaim if חולין שנעשו על טהרת הקדש can make kodashim a רביעי.

Rav Yitzchak says that חולין שנעשו על טהרת תרומה is considered tamei regarding kodashim, so one who eats a "שלישי" of such chullin would be disqualified from eating kodashim (because regarding kodashim, we suspect it is actually a שני). He bases this distinction on a Mishnah: בגדי אוכלי תרומה מדרס לקדש – the clothing of those who eat terumah is considered [tamei through] מדרס for kodashim. We see that although their clothing is guarded from טומאת מדרס according to the standards of terumah, it is not sufficient guarding for kodashim, and makes kodashim tamei. Similarly, חולין שנעשו על טהרת תרומה is considered tamei regarding kodashim, and one who eats it is disqualified from eating kodashim.

Rava argues that the specific concern of טומאת מדרס is different, because we are concerned that שמא תשב עליהן אשתו נדה – perhaps his wife sat on them while she was a niddah (although they avoid this tumah to guard their terumah, it is relatively common and is a concern with respect to kodashim). In contrast, בפירי – with produce, we are not more concerned that it is tamei regarding kodashim. Rav Yitzchak holds that this concern applies to פירי as well.

In the Mishnah on Daf 33a, Rebbe Shimon said that animals become susceptible to tumah through shechitah, even if blood did not come out.  Rav Assi said that Rebbe Shimon holds שחיטתו מכשרת ולא דם – its shechitah makes the meat susceptible to tumah, but the blood of shechitah does not.

Rebbe Shimon says דם המת – the blood of a dead [animal] (which died on its own) is not מכשיר, and Rav Assi explains that he only means to exclude דם חללים – the blood of [animals] killed (not through shechitah), which is מכשיר (based on the passuk ודם חללים ישתה – and the blood of the slain it drinks, referring to such blood as a “beverage”). One might have thought the same applies to an animal which died naturally, because מה לי קטליה איהו מה לי קטליה מלאך המות – what difference is there whether he killed it or the Angel of Death killed it? Therefore, Rebbe Shimon taught otherwise. Rebbe Shimon also taught that דם מגפתו – the blood of its wound is not מכשיר. One might have thought it is like a killed animal’s blood, because מה לי קטליה כולה מה לי קטליה פלגא – what difference is there whether he killed it completely or “killed” it partially? Therefore, Rebbe Shimon taught the blood of a wound is not מכשיר.