Chullin 127 - September 4, 22 Elul

A braita discusses whether a sea-mouse transmits impurity—that is, whether the word "mouse" includes a sea-mouse. Within that discussion, it also addresses a mouse that is half flesh and half earth, deriving from scripture that it transmits impurity like a standard mouse. The braita concludes that a sea-mouse does not transmit impurity. The Gemara raises two challenges against the braita, but resolves both.

Following the discussion on the verse regarding the mouse, the Gemara turns to expound the words "ha-tzav le-minehu" from that same verse, which includes other unique creatures—the arod,  ben nefilim), and the salamander—and notes Rabbi Akiva's marveling at the diversity of creation ("Mah rabu ma'asecha Hashem"). Another braita asserts that every creature found on land has a counterpart in the sea except for the chulda (weasel), derived from "kol yoshvei chaled". The Gemara digresses to an aggadic discussion regarding the questionable character of the inhabitants of Naresh (after mentioning a law regarding the beavers of Naresh), and presents an account where Rav Huna bar Torta witnessed a snake mating with a tzav to produce an arod, which Rava characterizes as a "miracle within a miracle" sent as a punishment.

The Mishna rules that a dangling limb or flesh attached to a live animal is susceptible to food impurity (tumat ochlin) in its place (if one thought to give it to a non-Jew to eat), provided a liquid came upon it rendering it susceptible to impurity, but it does not impart impurity as a limb from a living animal (ever min hachai).

If the animal is slaughtered, Rabbi Meir holds that the slaughtering blood creates susceptibility to food impurity, whereas Rabbi Shimon holds that it does not; neither holds that there is impurity of a limb from a live animal.

If the animal dies, Rabbi Meir holds that the flesh requires a liquid to render it susceptible to food impurity, while the dangling limb transmits impurity as a limb from a living animal, though not as a carcass (neveila). Rabbi Shimon, on the other hand, considers it pure from the impurity of a limb from a live animal.

Analyzing the Mishna, the Gemara asks why dangling flesh/limbs transmit food impurity but not impurity of a limb from a live animal, in the case where the animal is alive. It resolves that even if the flesh cannot heal (ein ma'alin arucha), impurity as a limb from a living animal requires the limb to completely detach from the verse "ki yipol". A braita supports this, ruling that even if attached by only a hair's breadth, it does not transmit impurity until it falls off, yet it remains susceptible to food impurity. The Gemara compares this to produce withered on the tree, such as dried figs, which transmit food impurity while still considered attached regarding the prohibition of picking on Shabbat.

Regarding the case in the Mishna where the animal was slaughtered, the Gemara asks what constitutes the core point of dispute between Rabbi Meir and Rabbi Shimon, ultimately offering six different explanations. Rabba explains that Rabbi Meir and Rabbi Shimon disagree on whether the main body of the animal acts as a "handle" (yad) to transmit hechsher to the dangling limb. Abaye and Rabbi Yochanan explain the debate differently: they disagree on the status of a handle where lifting the smaller dangling part does not carry the larger body (as it detaches), with Rabbi Meir considering it attached and Rabbi Shimon disagreeing.