Chullin 24

Chapter 24

א הכי קאמר
1 This is what he [Rabbi] meant to say: The view of R'Judah is acceptable to R'Hanina the son of R'Jose the Galilean in the case where they were found on a public rubbish heap; for the latter differs from R'Judah only in the case where they were found on the rubbish heap of a private house, but agrees with him if they were found on a public rubbish heap.
ב נראין דברי רבי יהודה לרבי חנינא בנו של רבי יוסי הגלילי באשפה שבשוק שאף רבי חנינא בנו של רבי יוסי הגלילי לא נחלק עליו אלא באשפה שבבית אבל באשפה שבשוק מודי ליה ונראין כו':
2 And the view of R'Hanina is acceptable etc.<span class="x" onmousemove="('comment',' These last words are omitted in MS.M., and it would also seem 1hat Rashi did not have them in his text, if they are to remain in the text they should be expanded thus: And the view of R. Hanina is acceptable to R. Judah in the case where they were found in a house, for the latter only differs from it. Hanina in the case where they were found on the rubbish heap of a private house, but agrees 'with him if they were found in a house.');"><sup>1</sup></span>
ג חוץ מחרש שוטה וקטן שמא יקלקלו את שחיטתן:
3 EXCEPT A DEAF-MUTE.
ד שמא קלקלו לא קתני אלא שמא יקלקלו
4 AN IMBECILE OR A MINOR, LEST THEY INVALIDATE THEIR SLAUGHTERING.
ה אמר רבא
5 It does not say: 'Lest they have invalidated', it says.
ו זאת אומרת אין מוסרין להן חולין לכתחלה:
6 LEST THEY INVALIDATE; this, said Raba, proves that one may not give them [even] common<span class="x" onmousemove="('comment',' Hullin, v. Glos.');"><sup>2</sup></span>
ז וכולן ששחטו ואחרים רואים אותם שחיטתן כשרה:
7 beasts [to slaughter] in the first instance.<span class="x" onmousemove="('comment',' Even when others are prepared to stand and watch over them they may not slaughter in the first instance, for they are liable at any moment to infringe the rules of shechitah.');"><sup>3</sup></span>
ח מאן תנא דלא בעינן כוונה לשחיטה
8 AND IF ANY OF THESE SLAUGHTERED WHILE OTHERS WERE STAN DING OVER THEM, THEIR SLAUGHTERING IS VALID.
ט אמר רבא
9 Who is the author of this statement [which suggests] that one does not require to have the intention to slaughter according to ritual?<span class="x" onmousemove="('comment',' For the Tanna, in holding that the slaughtering of (inter alia) an imbecile is valid when others were standing over him, clearly is of opinion that the intention to slaughter according,o ritual is not essential, since an imbecile is incapable of forming such an intention.');"><sup>4</sup></span>
י רבי נתן היא דתני אושעיא זעירא דמן חבריא
10 - Raba answered, It is R'Nathan.
יא זרק סכין לנועצה בכותל והלכה ושחטה כדרכה רבי נתן מכשיר וחכמים פוסלין
11 For Oshaia, junior of the collegiates,<span class="x" onmousemove="('comment',' Or, as others interpret, Oshaia Ze'ira of Haberya, v. Ta'an., Sonc. ed., p. 124, n. 2.');"><sup>5</sup></span>
יב הוא תני לה והוא אמר לה
12 learnt: If one threw a knife intending to thrust it into a wall, and [in its flight] it slaughtered an animal in the usual way.
יג הלכה כרבי נתן
13 R'Nathan declares the slaughtering valid; but the Sages declare it invalid.
יד והא בעינן מוליך ומביא
14 And [Oshaia] having learnt this [Baraitha] added that the halachah was in accordance with R'Nathan's view.
טו שהלכה ובאה כדרכה:
15 But do we not require a forward and backward motion [in slaughtering]?<span class="x" onmousemove="('comment',' V. infra ');"><sup>6</sup></span>
טז א"ר חייא בר אבא בעי רבי יוחנן
16 - There was here a forward and backward motion<span class="x" onmousemove="('comment',' The knife in its flight cut the throat in a forward motion, it then struck the wall, and in its rebound cut the throat again, now in a backward motion.');"><sup>7</sup></span>
יז קטן יש לו מחשבה או אין לו מחשבה
17 in the usual way.
יח א"ל רבי אמי
18 R'Hiyya B'Abba reported that R'Johanan raised the following question: Does the law recognize the [expression of the] intention of a minor or not?<span class="x" onmousemove="('comment',' The question refers to cases where the legal status of a thing is determined by the intention formed in relation thereto. It is not here disputed that it is sufficient if the necessary intention was formed by a minor; the question asked is: what evidence does the law require before it is satisfied that the minor has in fact formed the necessary intention? Is a minor's statement as to his intention sufficient evidence of that intention? hgch,u Throughout this discussion Rashi's interpretation has been followed; v. however Tos. s.v. .');"><sup>8</sup></span>
יט ותיבעי ליה מעשה
19 - Said R'Ammi to R'Hiyya.
כ מ"ש מעשה דלא קא מבעיא ליה דתנן
20 He might as well have put the question in regard to the act [of a minor].<span class="x" onmousemove="('comment',' I.e., whether the law is satisfied as to the existence of any particular intention on the part of a minor when that expressed intention is evidenced by some unequivocal act on his part.');"><sup>9</sup></span>
כא יש להן מעשה מחשבה נמי לא תיבעי ליה דתנן
21 Why did he not put the question in regard to the act [of a minor]?
כב אין להן מחשבה דתנן
22 [Presumably] because we have learnt that the law recognizes the act [of a minor as sufficient evidence of his intention]; for the same reason he need not have put the question in regard to the [expression of the] intention of a minor, because we have learnt that the law does not recognize the [expression of the] intention [of a minor as sufficient evidence of his intention]! For we have learnt:<span class="x" onmousemove="('comment',' Kel. XVII, 15.');"><sup>10</sup></span>
כג האלון והרמון והאגוז שחקקום תינוקות למוד בהן עפר או שהתקינום לכף מאזנים טמאין מפני שיש להן מעשה
23 Acorns or pomegranates or nuts which children hollowed out in order to measure sand therewith, or which they fashioned Into scales, are susceptible to uncleanness,<span class="x" onmousemove="('comment',' All articles are rendered susceptible to uncleanness by the intention to use them for some purpose. Here the intention of the children is clearly seen from their act of hollowing out the nuts.');"><sup>11</sup></span> because the law recogn<span class="x" onmousemove="('comment',' The knife in its flight cut the throat in a forward motion, it then struck the wall, and in its rebound cut the throat again, now in a backward motion.');"><sup>7</sup></span> zes the act [of a minor as sufficient evidence of his intention]
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