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The Siyum Project
(with help from Artscroll)
Introduction
Chullin means non-consecrated animal to be slaughtered as opposed to kodshim whose details we learned in Mesechta Zevachim which are animals brought on the mizbeach. The proper procedure of slaughtering a kosher animal allows its consumption.
The following are issues of an animal that will not allow it to be eaten.
A) Eiber min hachai – a limb from a living animal. If a limb was torn off while the animal was alive then even if later the animal was properly slaughtered, it cannot be eaten by a Jew or non-Jew since it is one of the Sheva Mitzvos Bnei Noach.
B) A treifa – literally: torn, meaning that it was torn possibly by another animal which caused a mortal defect that would eventually cause the animal to die. It could be from a birth defect too, so this animal is not kosher to be slaughtered.
C) Neveilah, examples of which means, 1) died naturally, 2) not slaughtered properly. Not only can these not be eaten by a Jew but it would also be a source of tuma.
The eighth perek in chullin deals with the laws of mixing meat and milk based on the posek “Lo sevashel gedi b’cholov imo” – one may not cook a kid in the milk of its mother.
This verse is repeated three times in the torah to teach you three laws 1) one cannot cook it, 2) one cannot eat it if they were cooked together, and 3) one cannot derive any benefit from this dish which would include giving to pets food that the company did cook meat and dairy together.
In the 1980’s the only meat baby food available on the market was Beechnut and in hospitals with baby patients they would use these products. However, if the hospital was kosher it would not be allowed because the ingredients included both meat and dairy.
Last Piece of Gemara Daf 142A
[Begin reading V’haamar Rabbe Elazar…]
The Gemara is discussing the famous story of a father who sent his son up to the tower to fetch him some young birds. While up there the son sent away the mother bird and took the young birds, thereby fulfilling the mitzvah of shiluach hakan.
On his way back the son fell off the ladder and died and the question became how could he die if he was fulfilling two mitzvos, honoring his father and sending away the mother bird which both hold the reward of long life?
If you will say that this reward refers to the next world then it’s understood how he can die. Still there is a question because of the concept of ‘Shiluchei mitzva einon nizokin’ those sent to perform a mitzva are not harmed? Neither on the way nor on the return trip?
Answers the Gemara that here the ladder was rickety and a place where harm is present there may not be protection from the zechus of doing a mitzva.
This concept we see by Shmuel Hanavi (Shmuel 1, Perek 16, Verse 1) who was sent by Hashem to anoint Dovid, yet he worried that Shaul would kill him so even though he was performing a command from Hashem – a mitzva, still the present existing danger from Shaul was concerning him.
Then Hashem advised him to take along a calf so it would appear that he was going to bring a korban and so the anointment would remain a secret.
In connection with what we said before that mitzvos are not rewarded in this world, the Gemara continues with Rav Yosef who says that Acher (the Rebbi of Rebbi Meir who rebelled against the Torah) would not have sinned had he translated the words used to describe the reward for mitzvos, ‘L’man yeetan loch’ to mean in the next world and so whether it was the son dying or the teacher Rebbi Chuspis tortured that turned off Acher, their reward waits for them.