The Eddie B. Sit edition presents an audio series of the Talmud Bavli, specifically focusing on Masechet Keritut. This tractate has been dedicated for the success of Simcha bat Dina, Rivka bat Dina, Moshe ben Dina, and Aryeh ben Dina, and in honor of and for the success of Dina bat Rivka. May the Holy One, blessed be He, grant them success in all their endeavors, along with wealth, honor, robust health, and all blessings. We also acknowledge our sponsor of this tractate, Rabbi Chaim Dana, may God protect him with grace and wisdom in the eyes of both God and man, Amen. Today, we begin our study on Daf Chaf Aleph, page 21, continuing on Daf Chaf Aleph Amud Bet. We are starting a new chapter, Achal Dam Shechita.
The discussion begins with the ruling regarding a person who consumes blood that flows from an animal during the ritual slaughter, known as shechita. This applies to all types of animals: whether it is a domestic animal (behema), a wild animal (chaya), or a bird (of), and this ruling holds true regardless of whether the animals are pure (tehorim) or impure (tme'im). The blood in question includes that from dam nechira, which is blood drawn from a slit made lengthwise from the nostrils to the heart, as opposed to the standard shechita, which is performed widthwise. Additionally, dam ikur refers to blood drawn when the signs (simanim) are removed, and dam hakaza is blood that is let out, causing the animal to die, as it is the blood through which the soul departs. All these types of blood are categorized as dam shehaneshama yotza bo, blood through which the soul exits. The halacha states that one who consumes such blood is liable for karet, a severe spiritual punishment.
Other types of blood, such as dam hat'chol (spleen), dam halev (heart), dam beitzim (from the eggs), and dam chagavim (grasshoppers), are discussed. The blood that remains after the main blood has been released, termed dam hatamtzit, is not classified as dam hanefesh, and while it may be prohibited, it does not incur karet. Rabbi Yehuda argues that even dam hatamtzit incurs karet. The Gemara introduces a teaching: “You shall not eat any blood” (kol dam lo tocheilu), indicating that all blood is included in this prohibition, even the blood of humans (mehalechei shtayim), which raises questions about its status.
The Gemara clarifies that the specific mention of of and behema serves to limit the prohibition to blood types that share characteristics with these animals. These characteristics include the ability to be subject to both light (tumah kala) and severe (tumah chamurah) forms of impurity. Tumah kala pertains to foodstuff, while tumah chamurah refers to cases like neveila, where contact can render one impure without needing direct contact. Thus, the blood of human beings and sheratzim (creeping things) does not fall under the same category, as they lack the requisite light impurity.
The discussion also addresses the blood of beitzim and dagim (fish), which is deemed permissible, as these creatures do not possess the same prohibitions as behema or of. The Gemara notes that the blood of fish and grasshoppers is entirely permitted as they do not require ritual slaughter (shechita). This leads to a deeper exploration of the implications of kilayim (mixed species) and the implications of these laws for different types of animals.
As the discussion progresses, the Gemara examines the concept of dam sheratzim, which, while prohibited, does not incur karet for consumption. It is clarified that although the blood of sheratzim is forbidden, it is not categorized with the same severity as blood from behema or of, which can lead to more severe penalties. The distinction between issur (prohibition) and chiyuv (liability) is emphasized throughout the discourse.
Ultimately, the Gemara concludes that the blood of human beings is permissible because it is not subject to tumah kala, while the blood of a dead animal retains both forms of impurity. This distinction underscores the complexities and nuances of halachic rulings regarding blood consumption and the various categories of animals and their blood. As we continue through this tractate, these discussions reveal the intricate layers of Jewish law and the careful considerations that must be made in understanding them.