Chullin 4: Accounting for Weaknesses

The daf yomi just started learning the tractate Chullin.  The first Mishna states that all people who are eligible to slaughter an animal for food consumption, except a deaf person, a mentally challenged person and a minor.  The Talmud then questions other classes of people such as Cutheans and what is known as a “Momar” or renegade Jew.

The Talmud determines this is Momar acts out of weakness rather than dogma. We can eat the meat he slaughtered. He believes in the Torah, yet he transgresses due to voracious appetite. For example, he would eat kosher if the option presented, but absent kosher meat he will eat non-kosher. It is not doctrinal with him, rather he cannot control his appetite.

At the bottom of page 4A, the Talmud quotes a source  that states one can even eat the chometz after Passover of a Renegade Jew.  Rashi states, that he did not destroy his chometz because he did not want to incur a financial loss.

The interesting part of all this to the SD is the sensitivity and laxity the Talmud has for weakness and temptation toward the Renegade Jew.   He eats non kosher of out weakness, he does not destroys his chometz so as not to lose money, yet we can still rely upon his slaughtering.  It is interesting to note what foibles the Talmud will accept and what weakness can be forgiven.

What is the lesson: The take-away is that if the Talmud and Hashem can be forgiving of flaws, weaknesses or imperfections in peoples, so much more so, we should not judge and accept people for all their good and their weaknesses.

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1 Response to Chullin 4: Accounting for Weaknesses

  1. Jonathan Field says:

    Great insight from the Shirker Dovid
    Always reminding us to worry more about others gashmius than their ruchnius

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