Chullin 170

Chapter 170

א לא לכל אמר ר' מאיר שחיטה שאינה ראויה שמה שחיטה מודה ר"מ שאין מתירתה באכילה
1 Not for all things did R'Meir say that a slaughtering which does not render [the animal] fit for food is deemed a slaughtering.
ב ולא לכל אמר ר"ש שחיטה שאינה ראויה לא שמה שחיטה מודה רבי שמעון שמטהרתה מידי נבלה
2 Indeed R'Meir would agree that such a slaughtering does not render [the animal] permitted to be eaten.
ג אמר מר
3 Similarly, not for all things did R'Simeon say that a slaughtering which does not render [the animal] fit for food is no slaughtering.
ד לא לכל א"ר מאיר שחיטה שאינה ראויה שמה שחיטה מודה רבי מאיר שאין מתירתה באכילה
4 Indeed R'Simeon would agree that such a slaughtering renders [the animal] clean so that it be not nebelah.
ה פשיטא
5 The Master stated: 'Not for all things did R'Meir say that a slaughtering which does not render [the animal] fit for food is deemed a slaughtering.
ו טרפה בשחיטה מי מישתריא
6 Indeed R'Meir would agree that such a slaughtering does not render [the animal] permitted to be eaten'.
ז לא צריכא לשוחט את הטרפה ומצא בה בן ט' חי
7 Is not this obvious?
ח סד"א
8 Would a trefah [animal] be permitted [to be eaten] by its slaughtering? - It was only necessary to be stated concerning the case where one slaughtered a trefah animal and found in its womb a living nine months' foetus.
ט הואיל דאמר רבי מאיר שחיטה שאינה ראויה שמה שחיטה תהני ליה שחיטת אמו ולא ליבעי שחיטה קמשמע לן
9 Now I might have argued, since R'Meir maintains that a slaughtering which does not render [the animal] fit for food is deemed a slaughtering, that the slaughtering of its dam should serve for it too, and it should not require slaughtering; he therefore teaches us [that it is not so].
י ותסברא
10 How could you have thought so?
יא והאמר ר"מ
11 Does not R'Meir hold that a living animal extracted [out of its slaughtered dam's womb] requires slaughtering?<span class="x" onmousemove="('comment',' And if this is so where its dam was permitted to be eaten by the slaughtering, a fortiori where the dam was a trefah.');"><sup>1</sup></span>
יב בן פקועה טעון שחיטה
12 - This<span class="x" onmousemove="('comment',' Sc. the dictum of R. Abba.');"><sup>2</sup></span>
יג לא צריכא דרבי סבר לה כר' מאיר וסבר לה כרבנן
13 was necessary to be stated since Rabbi agrees with R'Meir [in one matter] and with the Rabbis [in another].
יד סבר לה כרבי מאיר דאמר
14 He agrees with R'Meir that a slaughtering which does not render [the animal] fit for food is deemed a slaughtering.
טו שחיטה שאינה ראויה שמה שחיטה וסבר לה כרבנן דאמרי שחיטת אמו מטהרתו
15 And he agrees with the Rabbis that the slaughtering of its dam renders it<span class="x" onmousemove="('comment',' Sc. the animal which had been extracted alive out of the slaughtered dam's womb.');"><sup>3</sup></span>
טז כיון דאמור רבנן
16 permitted.
יז שחיטת אמו מטהרתו תהני ליה שחיטת אמו ולא ליבעי שחיטה קמ"ל
17 Now since the Rabbis hold that the slaughtering of its dam renders it permitted, then [in this case, too, where the dam was a trefah I would say that] the slaughtering of the dam should serve for it too and it should not require slaughtering; he therefore teaches us [that it is not so].'
יח ולא לכל אמר רבי שמעון
18 Not for all things did R'Simeon say that a slaughtering which does not render [the animal] fit for food is no slaughtering.
יט שחיטה שאינה ראויה לא שמה שחיטה מודה ר"ש שמטהרתה מידי נבלה
19 Indeed R'Simeon would agree that such a slaughtering renders the animal clean so that it be not nebelah'.
כ פשיטא
20 Is not this obvious?
כא דאמר רב יהודה אמר רב ואמרי לה במתניתא תנא
21 For Rab Judah reported in the name of Rab, (others say.
כב (ויקרא יא, לט) וכי ימות מן הבהמה מקצת בהמה מטמאה ומקצת בהמה אינה מטמאה ואי זו זו טרפה ששחטה
22 It was so taught in a Baraitha.)
כג לא צריכא לשוחט את הטרפה והיא חולין בעזרה
23 It is written: And if there dieth of the beasts, [he that toucheth the carcass thereof shall be unclean],<span class="x" onmousemove="('comment',' Lev. XI, 39.');"><sup>4</sup></span>
כד דתניא
24 that is to say, some beasts convey uncleanness and some do not; and which are they [that do not convey uncleanness]?
כה השוחט את הטרפה וכן השוחט ונמצאת טריפה זה וזה חולין בעזרה ר"ש מתיר בהנאה וחכמים אוסרין
25 They are trefah animals which have been slaughtered!<span class="x" onmousemove="('comment',' V. supra 74a.');"><sup>5</sup></span>
כו סד"א
26 - It was only necessary to be stated concerning the case where one slaughtered an unconsecrated animal which was a trefah in the Temple Court.
כז הואיל וא"ר שמעון מותר בהנאה אלמא לאו שחיטה היא כלל אימא
27 For it was taught: If one slaughtered a trefah animal, or if one slaughtered an animal and it was found to be trefah, both being unconsecrated, in the Temple Court, R'Simeon permits to derive benefit therefrom,<span class="x" onmousemove="('comment',' Since the animal is trefah and the slaughtering thereof does not render it permitted to be eaten there was no 'slaughtering' in the Temple Court; hence one may derive a benefit from the carcass.');"><sup>6</sup></span>
כח מידי נבלה נמי לא מטהרה קמ"ל
28 but the Sages forbid it.<span class="x" onmousemove="('comment',' Kid. 582.');"><sup>7</sup></span>
כט אמר ליה רב פפא לאביי
29 Now I might have argued, since R'Simeon holds that one is permitted to derive benefit therefrom, that there was no slaughtering at all, consequently it is not even rendered clean that it be not nebelah; he therefore teaches us [that it is not so].
ל וסבר ר"ש חולין בעזרה דאורייתא היא
30 R'Papa said to Abaye.
לא א"ל
31 Is R'Simeon of the opinion that unconsecrated [animals slaughtered] in the Temple Court are [forbidden] Biblically?<span class="x" onmousemove="('comment',' This appears to be R. Simeon's view from the foregoing argument. For if he were to hold that an unconsecrated animal slaughtered in the Sanctuary may be eaten according to Biblical law, but was forbidden by Rabbinic enactment because of the apprehension that people, seeing one eat the flesh of such an animal outside the Sanctuary, might be misled in believing that one may eat consecrated meat outside the Sanctuary - then there is no valid reason to differentiate (v. supra) between the slaughtering that renders the animal fit for food and the one that does not');"><sup>8</sup></span>
לב אין
32 - He replied: Yes, he is.
לג והתנן ר' שמעון אומר
33 For we have learnt:<span class="x" onmousemove="('comment',' Tem. 33b.');"><sup>9</sup></span>
לד חולין שנשחטו בעזרה ישרפו באש וכן חיה שנשחטה בעזרה
34 R'Simeon says: Unconsecrated [animals which were slaughtered] in the Temple Court must be burned by fire; so, too, a wild animal that was slaughtered in the Temple Court.<span class="x" onmousemove="('comment',' Although it is clear to all that the wild animal slaughtered in the Sanctuary is unconsecrated for there can be no consecrated wild animals.');"><sup>10</sup></span>
לה אי אמרת בשלמא דאורייתא היינו דגזרינן חיה אטו בהמה
35 Now, if you say that they are forbidden Biblically, we therefore forbid wild animals on account of cattle;<span class="x" onmousemove="('comment',' A statement made in anticipation of the alternative view which follows, for strictly both kinds are forbidden by the same Biblical text.');"><sup>11</sup></span>
לו אלא אי אמרת דרבנן בהמה מאי טעמא דילמא אתי למיכל קדשים בחוץ
36 but if you say that they are forbidden Rabbinically, it is indeed difficult.
לז היא גופה גזרה ואנן ניקום ונגזור גזירה לגזירה
37 For was not the reason for [the Rabbis forbidding cattle] that one might not fall into t error of eating consecrated food outside the Sanctuary?
לח רבי חייא נפל ליה יאניבא בכיתניה אתא לקמיה דרבי אמר ליה
38 This in itself is a precautionary measure; shall we come and superimpose a precautionary measure upon a precautionary measure?<span class="x" onmousemove="('comment',' To forbid wild animals on account of cattle. Surely not. One must therefore conclude that the prohibition is Biblical.');"><sup>12</sup></span>
לט שקול עופא ושחוט על בוביתא דמיא דמורח דמא ושביק ליה
39 The flax of R'Hiyya was infested with worms, and he came to Rabbi [for advice].
מ היכי עביד הכי
40 Rabbi said to him, 'Take a bird and slaughter it over the tub of water,<span class="x" onmousemove="('comment',' Wherein the flax was soaking.');"><sup>13</sup></span>
מא והתניא
41 so that the worms will smell the blood and depart'.
מב השוחט וצריך לדם חייב לכסות כיצד יעשה
42 But how was he permitted to do so?<span class="x" onmousemove="('comment',' To slaughter a bird and not cover up its blood.');"><sup>14</sup></span>
מג או נוחרו או עוקרו
43 Surely it has been taught: If a man slaughtered, even though he requires the blood for use, he must nevertheless cover it up.
מד כי אתא רב דימי אמר
44 What then should he do [so that he may use the blood]?
מה צא טרוף אמר ליה
45 He should either stab it or tear away the organs!<span class="x" onmousemove="('comment',' v. supra 27b.');"><sup>15</sup></span>
מו כי אתא רבין אמר
46 - When R'Dimi came [from Palestine] he reported that he [Rabbi] said to him [R'Hiyya], 'Go and make it trefah [and then slaughter it]'.
מז צא נחור אמר ליה
47 When Rabin came [from Palestine] he reported that he said to him, 'Go and stab it [at the throat]'.
מח למאן דאמר
48 Why does not he who says that he told him 'Go and make it trefah', accept the other view that he told him 'Go and stab it'?
מט צא טרוף מאי טעמא לא אמר
49 If you say because he [Rabbi] is of the opinio that by Biblical law a bird does not require to be slaughtered, and therefore stabbing is all the slaughtering that is required,<span class="x" onmousemove="('comment',' Consequently the law of 'covering up' applies to stabbing.');"><sup>16</sup></span>
נ צא נחור
50 but [this cannot be, for] it has been taught: Rabbi says.
נא וכי תימא קסבר
51 The verse: And thou shalt slaughte.
נב אין שחיטה לעוף מן התורה ונחירתו זו היא שחיטתו
52 as I have commanded thee,<span class="x" onmousemove="('comment',' Deut. XII, 21.');"><sup>17</sup></span>
נג והתניא רבי אומר
53 teaches us that Moses was instructed concerning the gullet and the windpipe, that the greater part of one of these organs in the case of birds and of both organs in the case of cattle [is required]? -
נד (דברים יב, כא) כאשר צויתיך מלמד שנצטוה משה על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה
54 
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