Chullin 172
סמוך מיעוטא לחזקה ואיתרע ליה רובא
therefore by adding the minority to the presumption the majority is shaken! - If they said in a case of doubt concerning uncleanness that it is clean,<span class="x" onmousemove="('comment',' Relying on the minority taken in conjunction with the presumption.');"><sup>1</sup></span>
אם אמרו ספק טומאה לטהר יאמרו ספק איסור להתיר
will they also say in a case of doubt concerning a prohibition that it is permitted?<span class="x" onmousemove="('comment',' Where the doubt involves a prohibition R. Meir would not permit it by the argument of a minority in support of a presumption. In point of fact, however, there is here a majority principle that supports the presumption, since the majority of children bungle what they do.');"><sup>2</sup></span>
הי מינייהו דאחריתא
Now which was the later decision?<span class="x" onmousemove="('comment',' His later decision would be the more reliable, since it may be assumed that he recognized his error after the first decision and now ruled differently.');"><sup>3</sup></span>
לאו אמינא לכו בעידן בי מדרשא לא תקימו אבראי דילמא איכא אינש דמיצטרכא ליה שמעתא ואתי לאיטרודי
There may be someone within who is in difficulty about a matter and there might be a disturbance'.<span class="x" onmousemove="('comment',' But had you been inside you would have been able to clear up the matter.');"><sup>4</sup></span>
דרבי חייא בר אבא כל תלתין יומין קא מהדר תלמודיה קמיה דר' יוחנן
He might have heard something about this from his father [R'Hiyya B'Abba] and his father from R'Johanan, for R'Hiyya B'Abba used to revise his study in the presence of R'Johanan every thirty days'.
והא כרבנן נמי אורי
It must be, therefore, that this<span class="x" onmousemove="('comment',' The ruling in accordance with R. Meir's view that it is permitted to slaughter an animal after that its dam or its young had been slaughtered by a deaf-mute or a minor.');"><sup>7</sup></span>
<big><strong>מתני׳</strong></big> שחט מאה חיות במקום אחד כסוי אחד לכולן מאה עופות במקום אחד כסוי אחד לכולן
<big><b>MISHNAH: </b></big>IF A PERSON SLAUGHTERED A HUNDRED WILD ANIMALS IN ONE PLACE, ONE COVERING SUFFICES FOR ALL; IF [HE SLAUGHTERED] A HUNDRED BIRDS IN ONE PLACE, ONE COVERING SUFFICES FOR ALL; IF [HE SLAUGHTERED] A WILD ANIMAL AND A BIRD IN ONE PLACE, ONE COVERING SUFFICES FOR BOTH.
עוף כל משמע עוף בין מרובה ובין מועט
Hence they said: If a person slaughtered a hundred wild animals in one place, one covering suffices for all; if [he slaughtered] a hundred birds in one place, one covering suffices for all, if [he slaughtered] a wild animal and a bird in one place one covering suffices for both.
מכאן אמרו
R'Judah says: If he slaughtered a wild animal he must [first] cover up its blood and then slaughter the bird, for it is written: Any wild animal or bird.<span class="x" onmousemove="('comment',' Ibid. The particle 'or' indicates that the law of 'covering up' applies to each one separately even though both were slaughtered at one time.');"><sup>9</sup></span>
אמרו לו
This is what the Rabbis meant: Is not the particle 'or' required to show disjunction?<span class="x" onmousemove="('comment',' For without 'or' it might have been said that the law of 'covering up' does not apply unless a wild animal and a bird were slaughtered.');"><sup>11</sup></span>
הרי הוא אומר (ויקרא יז, יד) כי נפש כל בשר דמו בנפשו הוא
And R'Judah? - He derives the principle of disjunction from the expression the blood thereof.<span class="x" onmousemove="('comment',' I.e., the blood of each must be covered up.');"><sup>12</sup></span>
מאי קא מהדרי לי
And the Rabbis? - They say that the expression 'the blood thereof' means [the blood] of many,<span class="x" onmousemove="('comment',' For in the context, 'the blood thereof' refers to the blood of all flesh.');"><sup>13</sup></span>
האי או מיבעי ליה לחלק
R'Hanina said: R'Judah agrees that with regard to the Benediction he has only to say one Benediction.<span class="x" onmousemove="('comment',' I.e., the Benediction which is said over slaughtering. Although in this case the slaughtering has been interrupted by the covering of the blood he should not repeat the Benediction.');"><sup>14</sup></span>
מודה היה רבי יהודה לענין ברכה שאינו מברך אלא ברכה אחת
Thereupon R'Yeba said to them, 'Thus said Rab: As soon as a man says "Let us say the Grace", it is forbidden to drink wine.'<span class="x" onmousemove="('comment',' Without first saying a Benediction over it, for it is obvious that he has abandoned all thought of drinking more wine by his desire to say the Grace after meals.');"><sup>15</sup></span>
א"ל רבינא לרב אחא בריה דרבא ואמרי לה רב אחא בריה דרבא לרב אשי
In this case, too, since he must first attend to the covering up of the blood he is bound to say anoth Benediction!<span class="x" onmousemove="('comment',' For he has diverted his mind from the slaughtering and is occupied with covering the blood.');"><sup>16</sup></span>