Chullin 127 - September 4, 22 Elul

<p>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.</p> <p>Following the discussion on the verse regarding the mouse, the Gemara turns to expound the words <em>"ha-tzav le-minehu"</em> from that same verse, which includes other unique creatures—the <em>arod</em>,  <em>ben</em> <em>nefilim</em>), and the salamander—and notes Rabbi Akiva's marveling at the diversity of creation (<em>"Mah rabu ma'asecha Hashem"</em>). Another braita asserts that every creature found on land has a counterpart in the sea except for the <em>chulda</em> (weasel), derived from <em>"kol yoshvei chaled"</em>. 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 <em>tzav</em> to produce an <em>arod</em>, which Rava characterizes as a "miracle within a miracle" sent as a punishment.</p> <p>The Mishna rules that a dangling limb or flesh attached to a live animal is susceptible to food impurity (<em>tumat ochlin</em>) 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 (<em>ever min hachai</em>).</p> <p>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.</p> <p>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 (<em>neveila</em>). Rabbi Shimon, on the other hand, considers it pure from the impurity of a limb from a live animal.</p> <p>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 (<em>ein ma'alin a