Chullin 172

Chapter 172

א סמוך מיעוטא לחזקה ואיתרע ליה רובא
1 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>
ב אם אמרו ספק טומאה לטהר יאמרו ספק איסור להתיר
2 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>
ג הורה רבי כר"מ והורה רבי כחכמים
3 Rabbi decided a case according to the view of R'Meir, and Rabbi also decided a case according to the view of the Rabbis.
ד הי מינייהו דאחריתא
4 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>
ה תא שמע
5 - Come and hear [it from the following incident].
ו דרבי אבא בריה דרבי חייא בר אבא ורבי זירא הוו קיימי בשוקא דקיסרי אפתחא דבי מדרשא
6 R'Abba the son of R'Hiyya B'Abba and R'Zera were standing in the open square in Caesarea at the entrance of the Beth-Hamidrash.
ז נפק רבי אמי אשכחינהו אמר להו
7 R'Ammi came out and found them standing there and said,'Have I not told you that during sessions at the House of Study you shall not stand outside?
ח לאו אמינא לכו בעידן בי מדרשא לא תקימו אבראי דילמא איכא אינש דמיצטרכא ליה שמעתא ואתי לאיטרודי
8 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>
ט רבי זירא על רבי אבא לא על
9 Thereupon R'Zera went in [to the House of Study] but R'Abba did not.
י יתבי וקא מיבעיא להו
10 Now inside they were sitting and considering the question.
יא הי מינייהו אחריתא
11 Which was the later decision?
יב אמר להו רבי זירא
12 R'Zera said to them, '[What a pity] you did not let me ask that old man<span class="x" onmousemove="('comment',' Sc. R. Abba the son of R. Hiyya b. Abba.');"><sup>5</sup></span>
יג לא שבקתון לי דאישייליה לסבא דילמא שמיע ליה מאבוה ואבוה מיניה דרבי יוחנן
13 about this.
יד דרבי חייא בר אבא כל תלתין יומין קא מהדר תלמודיה קמיה דר' יוחנן
14 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'.
טו מאי הוי עלה
15 What has been decided about the matter? - Come and hear it from the message which R'Eleazar had sent to the Exile,<span class="x" onmousemove="('comment',' Babylonia.');"><sup>6</sup></span>
טז תא שמע דשלח רבי אלעזר לגולה
16 'Rabbi decided in accordance with R'Meir'.
יז הורה רבי כר' מאיר
17 Now had he not decided according to the Rabbis too?
יח והא כרבנן נמי אורי
18 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>
יט אלא לאו ש"מ
19 was the later decision.
כ הא דאחריתא ש"מ:
20 This proves it.
כא <big><strong>מתני׳</strong></big> שחט מאה חיות במקום אחד כסוי אחד לכולן מאה עופות במקום אחד כסוי אחד לכולן
21 <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.
כב חיה ועוף במקום אחד כסוי אחד לכולן
22 R'JUDAH SAYS.
כג רבי יהודה אומר
23 IF HE SLAUGHTERED A WILD ANIMAL HE SHOULD COVER UP ITS BLOOD AND THEN SLAUGHTER THE BIRD [AND COVER IT UP ALSO].
כד שחט חיה יכסנה ואח"כ ישחוט את העוף:
24 <big><b>GEMARA: </b></big>Our Rabbis taught: [The expression] wild animal<span class="x" onmousemove="('comment',' Lev. XVII, 13.');"><sup>8</sup></span>
כה <big><strong>גמ׳</strong></big> ת"ר
25 includes all wild animals, whether many or few; [the expression] bird<span class="x" onmousemove="('comment',' Lev. XVII, 13.');"><sup>8</sup></span>
כו חיה כל משמע חיה בין מרובה ובין מועטת
26 includes all birds, whether many or few.
כז עוף כל משמע עוף בין מרובה ובין מועט
27 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.
כח מכאן אמרו
28 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>
כט שחט מאה חיות במקום אחד כסוי אחד לכולן מאה עופות במקום אחד כסוי אחד לכולן חיה ועוף במקום אחד כסוי אחד לכולן
29 They replied.
ל רבי יהודה אומר
30 But it also says.
לא שחט חיה יכסנה ואחר כך ישחוט את העוף שנאמר
31 For as to the li of all flesh, the blood thereof is all one with the life thereof.<span class="x" onmousemove="('comment',' Ibid. 24.');"><sup>10</sup></span>
לב (ויקרא יז, יג) חיה או עוף
32 What did they mean by this reply?
לג אמרו לו
33 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>
לד הרי הוא אומר (ויקרא יז, יד) כי נפש כל בשר דמו בנפשו הוא
34 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>
לה מאי קא מהדרי לי
35 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>
לו הכי קאמרי ליה רבנן
36 as it is written: For as to the life of all flesh blood thereof is all one with the life thereof.
לז האי או מיבעי ליה לחלק
37 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>
לח ור' יהודה לחלק מדמו נפקא
38 Rabina asked R'Aha the son of Raba (others say: R'Aha the son of Raba asked R'Ashi.)
לט ורבנן דמו טובא משמע דכתיב
39 In what way is this different from the incident concerning Rab's disciples?
מ כי נפש כל בשר דמו בנפשו הוא
40 For R'Berona and R'Hananel, the disciples of Rab, were sitting at a meal and R'Yeba the elder was waiting on them.
מא א"ר חנינא
41 They said to him, 'Let us say the Grace [after meals]', and immediately after they said to him, 'Pass [the cup of wine] that we may drink'.
מב מודה היה רבי יהודה לענין ברכה שאינו מברך אלא ברכה אחת
42 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>
מג א"ל רבינא לרב אחא בריה דרבא ואמרי לה רב אחא בריה דרבא לרב אשי
43 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>
מד מאי שנא מתלמידי דרב
44 -
מה דרב ברונא ורב חננאל תלמידי דרב הוו יתבי בסעודתא קאי עלייהו רב ייבא סבא
45 
מו אמרו ליה
46 
מז הב ליבריך
47 
מח הדור אמרו ליה
48 
מט הב לישתי
49 
נ אמר להו רב ייבא סבא הכי אמר רב
50 
נא כיון דאמר הב ליבריך איתסר ליה למשתי חמרא
51 
נב הכא נמי כיון דאיטפל ליה לכסוי איחייב ליה לברכה
52 
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