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Mishnayos Chullin Perek 8 Mishnah 6

חולין פרק ח׳ משנה ו׳


Although animal fats and blood are similar in that they are both prohibited by Torah law and punishable by karet, there are elements more stringent in the prohibition of fat than in that of blood, and likewise there are elements more stringent in the prohibition of blood than in that of fat. The elements more stringent in the prohibition of fat are the following: The first is that with regard to fat of an offering, one who derives benefit from it is liable for misuse of consecrated property. And second, one is liable for eating it due to violation of the prohibition of piggul, if it was from an offering that was slaughtered with the intent to sprinkle its blood or partake of it beyond its designated time, and due to the prohibition of notar, if it was from an offering whose period for consumption has expired. And third, if one is ritually impure, he is liable due to the prohibition of partaking of it while impure. This is not so with regard to blood, as one is not liable in these cases for violating the prohibitions of piggul, notar, and partaking of offerings while impure, but rather is liable only for violating the prohibition of consuming blood. And the more stringent element in the prohibition of blood is that the prohibition of blood applies to domesticated animals, undomesticated animals, and birds, both kosher and non-kosher, but the prohibition of forbidden fat applies only to a kosher domesticated animal.

חֹמֶר בַּחֵלֶב מִבַּדָּם, וְחֹמֶר בַּדָּם מִבַּחֵלֶב. חֹמֶר בַּחֵלֶב, שֶׁהַחֵלֶב מוֹעֲלִין בּוֹ, וְחַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא, מַה שֶּׁאֵין כֵּן בַּדָּם. וְחֹמֶר בַּדָּם, שֶׁהַדָּם נוֹהֵג בִּבְהֵמָה וְחַיָּה וָעוֹף, בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְחֵלֶב אֵינוֹ נוֹהֵג אֶלָּא בִּבְהֵמָה טְהוֹרָה בִלְבָד:


שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.

וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.

משא"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.

אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”

שהחלב מועלין בו. ואפילו קדשים קלים שהן ממון בעלים ואין בהן מעילה בחייהן, יש מעילה באמוריהן לאחר שנזרק דמן. דכתיב גבי קדשים קלים (ויקרא ג׳:ט״ז) כל חלב לה׳, ולהכי כתיב בהו לה׳ למימר דקדשי ה׳ קרינן ביה לענין מעילה:

וטמא. אם אכלו בטומאת הגוף חייב שתי חטאות, אחת משום חלב ואחת משום טומאת הגוף:

משא״כ בדם. דגבי דם כתיב (שם ז׳) על המזבח לכפר, לכפרה נתתיו ולא שיהא קרוי שלי למעול בו, שאינו עומד אלא לכפר בשבילכם. ומשום פגול אין בו, דכל שדבר אחר מתיר אותו כגון בשר קדשים שהדם מתירו לכהנים בזריקתו, וכגון עולה שדמה מתירה למזבח דאם לא נזרק דמה אין אבריה נקטרים דכתיב (שם) וזרק הכהן את הדם על מזבח ה׳ והדר והקטיר החלב לריח ניחוח, אלו יש בהן משום פיגול, אבל דם דהוא גופיה מתיר הוא אין חייבין עליו משום פגול. ומשום נותר וטמא נמי אין בו דכתיב בדם תרי מיעוטי, הוא ולכם, חד למעוטי מנותר וחד למעוטי מטומאה:

אלא בבהמה טהורה. כדכתיב (שם ז׳) מן הבהמה אשר יקריב ממנה: