The Eddie B Sit edition, an audio series of the Talmud Bavli, focuses today on Masechet Chullin. This session has been dedicated by our good friend Mr. Joey Jamal and his wife in honor of their son Jack's engagement to Shirley Sutton. Bezrat Hashem, may they marry besha'ah tovah u'mutzlachat, and through the limud we will engage in over the next several months in Masechet Chullin, may they enjoy much nachat, shalom bayit, peace, prosperity, and all the brachot. Amen.
Today’s study begins on Daf tzadik gimmel. This daf is being studied for the elevation of the soul of Avraham ben Seviv and Avi Moshe ben Luna. Ruach Hashem tenicham b'gan eden, Amen. We start today’s daf on tzadik gimmel amud rishon. The text begins with a citation from Rabbi Abba: Amar Rabbi Abba. As we proceed, we find the teaching of Rabbi Abba, who quotes Rav Yehuda, who quotes Shmuel: “The fat that is on the hamissas and the beit hakosot is forbidden.”
To clarify, the hamissas refers to a specific stomach in the animal, while the beit hakosot resembles cups through which food is filtered. There is cheilev present on both of these parts. The hamissas functions as a grinder, processing the food. The text states that the cheilev on these parts is asur, and the punishment for consuming it is kares. This is also the case for the cheilev on the kerev, which is another part of the animal’s anatomy.
Continuing, Rabbi Abba states: “The fat on the bone called the kiliboset is also forbidden.” The cheilev on the kerev and the cheilev on the kasalim are both identified as problematic. The cheilev on the kerev relates back to the hamissas and the beit hakosot, while the cheilev on the kasalim pertains to the kiliboset bone, found at the end of the spine.
Next, Rabbi Abba continues with another teaching: “The veins in the shoulder of the animal are also forbidden.” These veins, referred to as chutin she'b'yad, are prohibited due to their connection to cheilev. The Gemara raises a question regarding this prohibition: “Who said that the Torah prohibits meat?” The response clarifies that the concern here is not about fat, but rather about blood, as these veins contain blood vessels.
If one cuts and salts these veins, it is permissible to cook them, as the salting process helps to remove the blood. The Gemara explains that when cutting these veins, the blood drains out, and salting them allows for cooking without concern. Next, Rav Yehuda quotes Shmuel regarding the intestines: “The part of the intestines that comes out of the keiva requires scraping to remove the cheilev.”
Moving on, Rabbi Abba discusses chutin shebe'oketz, the nerve endings connected to the spine. These are also considered asur due to the fat present on them. The Gemara emphasizes that anything passing through the cheilev area is problematic. The cheilev is strictly asur according to Torah law, and any associated limbs must be treated with caution.
In the discussion of chutin, it is noted that there are five strings in the kasalim area, with three emerging from the right side and two from the left. The Gemara elaborates on the importance of knowing how to properly extract these strings during the slaughter process, particularly when the animal is still warm, making it easier to remove them.
As the conversation continues, Abaye and Rav Yehuda note that there are five locations in the animal where these chutin are found, with three being forbidden due to cheilev and two due to blood. The Gemara highlights the practical implications of these distinctions, emphasizing the importance of understanding which parts are permissible and which are not.
Next, Rav Kahana mentions five membranes that are asur to eat, with three related to cheilev and two to blood. The Gemara recounts a story involving Rabbi Yehuda scraping the spleen and receiving advice to ensure he removes all membranes. This highlights the meticulous nature of the laws concerning cheilev.
The discussion then shifts to the distinction between the upper and lower membranes of the spleen, with Rabbi Yirmiya bar Abba asserting that only the upper membrane is forbidden. The Gemara debates this point, ultimately concluding that the fat adjacent to the kerev is asur, while the lower part is permissible.
As the Gemara continues, it examines the case of eggs from an animal that have been detached, leading to a debate between Rav Ami and Rav Assi regarding their permissibility. One opinion holds that they are forbidden due to being considered a limb from a living animal, while the other asserts they remain viable even after detachment.
Ultimately, the discussion emphasizes the importance of understanding the nuances of these laws and their practical applications in the context of kosher dietary practices. The Gemara concludes with a reminder of the significance of tradition and the customs that govern these practices.
In summary, as we navigate the complexities of Masechet Chullin, we gain a deeper appreciation for the intricate details of halachic rulings regarding cheilev and the various components of the animal that require careful consideration. This study not only enriches our understanding but also connects us to the broader tradition of Jewish law.