Commentary for Chullin 30:2
אי הכי מאי טעמא דרבי יהודה דאסר
If that be so, then why does R'Judah forbid it? - It must be the case of an invalid who recovered [on the Sabbath].<span class="x" onmousemove="('comment',' And the animal was slaughtered after the invalid had recovered. Mukzeh of course does not apply, since on the eve of Sabbath the animal was set in readiness for food for the invalid. The difference of opinion between R. Meir and R. Judah is, therefore, only with regard to the breaking of the Sabbath by the slaughterer inadvertently; according to the latter he is to be penalized for his inadvertent act, whilst according to the former he is not.');"><sup>2</sup></span>
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