Chullin 33

וכ"ש השתא דארחיקו להו טפי

Then is there not all the more reason [for them to be permitted] now that they are even further away from the Sanctuary!<span class="x" onmousemove="('comment',' Consequently it is unnecessary for the Tanna of our Mishnah to teach us that it is permitted to slaughter at will.');">¹</span>

אלא אמר רב יוסף

Rather said R'Joseph: The Tanna of our Mishnah is R'Akiba.

רבי עקיבא היא דתניא

For it has been taught: [It is written] If the place which the Lord thy God will choose to put his name there be too far from thee, then thou shalt slaughter of thy herd and of thy flock.<span class="x" onmousemove="('comment',' Deut. XII, 21. vrhjb');">²</span>

(דברים יב, כא) כי ירחק ממך המקום אשר יבחר ה' אלהיך לשום שמו שם וזבחת מבקרך ומצאנך ר' עקיבא אומר

This verse, says R'Akiba, is stated specially in order to prohibit the flesh of a stabbed animal.

לא בא הכתוב אלא לאסור להן בשר נחירה שבתחלה הותר להן בשר נחירה משנכנסו לארץ נאסר להן בשר נחירה

For in the beginning the Israelites were permitted to eat the flesh of a stabbed animal,<span class="x" onmousemove="('comment',' , generally denoting stabbing at the throat. In the wilderness the Israelites were permitted to eat the flesh of an animal no matter how it was killed, because the injunction to slaughter according to ritual was not intended to be effective until they had entered the land of Israel.');">³</span>

ועכשיו שגלו יכול יחזרו להתירן הראשון

but on entering the land of Israel they were forbidden.

לכך שנינו

But now that they are in exile it might be said that they should revert to their former license, the Mishnah therefore teaches us: AT ALL TIMES ONE MAY SLAUGHTER.<span class="x" onmousemove="('comment',' I.e., for all times in the future one must slaughter in order to eat meat.');">⁴</span>

לעולם שוחטין:

Wherein do they differ? - R'Akiba maintains that at no time was it ever forbidden to eat flesh at will.

במאי קמיפלגי

R'Ishmael maintains that at no time was it ever permitted to eat the flesh of a stabbed animal.

רבי עקיבא סבר

Now according to R'Ishmael the verse: And he shall slaughter the bullock,<span class="x" onmousemove="('comment',' Lev. I, 5. Apparently the Israelites in the wilderness were commanded to slaughter according to ritual.');">⁵</span>

בשר תאוה לא איתסר כלל ר' ישמעאל סבר

is of significance; but according to R'Akiba what is the purpose of 'And he shall slaughter'?<span class="x" onmousemove="('comment',' This verse was apparently meaningless to the Israelites in the wilderness since according to R. Akiba they were permitted to kill an animal in any manner whatsoever.');">⁶</span>

בשר נחירה לא אישתרי כלל

[In the case of] consecrated animals, the law is different.

בשלמא לרבי ישמעאל היינו דכתיב

Again, according to R'Ishmael the verse.

(ויקרא א, ה) ושחט את בן הבקר אלא לרבי עקיבא מאי ושחט

Shall flocks and herds be slaughtered for them?<span class="x" onmousemove="('comment',' Num. XI, 22.');">⁷</span>

קדשים שאני

is of significance; but according to R'Akiba why does the verse read 'be slaughtered for them'?

בשלמא לרבי ישמעאל היינו דכתיב

It should rather read 'be stabbed for them'! - The stabbing of animals constituted their slaughtering.

(במדבר יא, כב) הצאן ובקר ישחט להם אלא לר' עקיבא מאי הצאן ובקר ישחט להם

Again, according to R'Ishmael we can understand what we learnt: If a man slaughtered [a wild animal or a bird] and it became nebelah<span class="x" onmousemove="('comment',' I.e., became ritually unfit by unskillful slaughtering. e.g., by pausing or pressing in the act of slaughtering. V. Glos.');">⁸</span>

ינחר להם מיבעי ליה

under his hand, or if he stabbed it, or he tore away [the organs of the throat], there is no obligation to cover the blood.<span class="x" onmousemove="('comment',' From Lev. XVII, 13, is derived the law that the obligation to cover the blood applies only to such slaughtering which permits the flesh to be eaten. V. infra 85a.');">⁹</span>

נחירה שלהן זו היא שחיטתן

But according to R'Akiba, wherefore is there no obligation to cover the blood?<span class="x" onmousemove="('comment',' Inasmuch as stabbing was the ordinary form of killing an animal practised by the Israelites in the wilderness, and the law for covering the blood was made known to the Israelites also in the wilderness, it is difficult to understand, according to R. Akiba, why there should be exemption from covering the blood when such a mode of slaughtering is adopted nowadays.');">¹⁰</span>

בשלמא לר' ישמעאל היינו דתנן

- Since stabbing became prohibited it is regarded as an unlawful [slaughtering].<span class="x" onmousemove="('comment',' Therefore there is no need to cover the blood in such cases.');">¹¹</span>

השוחט ונתנבלה בידו והנוחר והמעקר פטור מלכסות

Now according to R'Akiba, who maintains that at no time was it ever forbidden to eat flesh at will, the significance of the verse.

אלא לר' עקיבא אמאי פטור מלכסות

Howbeit as the gazelle and as the hart is eaten, so shalt thou eat thereof; [the unclean and the clean may eat thereof alike].<span class="x" onmousemove="('comment',' Deut. XII, 22. The meaning of the verse is: Just as now, in the wilderness, it is permitted to eat the gazelle and the hart even in a state of uncleanness, so will it be the practice with all unconsecrated animals on entering the land of Israel.');">¹²</span>

הואיל ואיתסר איתסר

is evident; but according to R'Ishmael [the verse is incomprehensible], for was the gazelle or the hart ever permitted to be eaten at all?<span class="x" onmousemove="('comment',' For according to R. Ishmael the Israelites in the wilderness were permitted to eat only sacrificial meat, and since the gazelle and the hart were not permitted to be offered as sacrifices, it follows that these animals could never have been eaten. The comparison therefore in the verse is meaningless.');">¹³</span>

בשלמא לר' עקיבא דאמר בשר תאוה לא איתסר כלל היינו דכתיב

- When the Divine Law prohibited [the eating of flesh at will it was] only the flesh of an animal that was fit for a sacrifice but not [the flesh of] a wild animal that was not for a sacrifice.

(דברים יב, כב) אך כאשר יאכל את הצבי ואת האיל כן תאכלנו

R'Jeremiah raised the following question: What was the law regarding portions of meat of stabbed animals that were brought into the land of Israel by the Israelites?<span class="x" onmousemove="('comment',' This question is based on the view of R. Akiba and is purely an academic question as to what was the position at that particular period in history. Cf. however, comment of Asheri a.l.');">¹⁴</span>

אלא לרבי ישמעאל צבי ואיל גופיה מי הוי שרי

But then, at what period could this Question have arisen?

כי אסר רחמנא בהמה דחזיא להקרבה אבל חיה דלא חזיא להקרבה לא אסר רחמנא

Should you say during the seven years of conquest?

בעי רבי ירמיה

Behold! They were permitted to eat unclean things, for it is written: And houses full of all good things,<span class="x" onmousemove="('comment',' Deut. VI, 11.');">¹⁵</span>

אברי בשר נחירה שהכניסו ישראל עמהן לארץ מהו

and R'Jeremiah B'Abba stated ill the name of Rab that even bacon was permitted! Can there then be any question regarding the flesh of a stabbed animal? - The question could have arisen only after this period.<span class="x" onmousemove="('comment',' I.e., during the following seven years when the land was being divided among the tribes, and during which period the concessions of the Torah did not obtain.');">¹⁶</span>

אימת

If you wish, however, I can say that the question refers to the seven years' period of conquest, and it would have arisen, [since it might be argued] that when permission was granted it was only with regard to the spoil taken from the idolaters but not their own [stabbed meat]! The question remains unanswered.

אילימא בשבע שכבשו

Raba remarked: You have interpreted the clause: ALL MAY SLAUGHTER, and so too the clause: AT ALL TIMES ONE MAY SLAUGHTER, but how do you interpret the final clause: WITH ANY IMPLEMENT ONE MAY SLAUGHTER?

השתא דבר טמא אישתרי להו דכתיב

Should you say it means: whether with a flint or a glass or a reed haulm, [there is this difficulty].

(דברים ו, יא) ובתים מלאים כל טוב ואמר ר' ירמיה בר אבא אמר רב

Behold it is in juxtaposition with the other clauses [in our Mishnah]; if their the other clauses d with the subjects that may slaughter,<span class="x" onmousemove="('comment',' I.e., rules as to who may slaughter and with what implements. The first and second clauses, however, do not deal with such matters. These two clauses deal rather with that which has to be slaughtered. V. supra 16b.');">¹⁷</span>

כתלי דחזירי בשר נחירה מבעיא

this also must deal with the subjects that may slaughter; and if the others deal with the subjects that are to be slaughtered, this also must deal with the subjects that are to be slaughtered! - Rather said Raba [interpret the Mishnah thus]: ALL MAY SLAUGHTER [is stated twice],<span class="x" onmousemove="('comment',' In the Mishnah supra ');">¹⁸</span>

אלא לאחר מכאן

one to include a Cuthean and the other to include an Israelite apostate.

ואיבעית אימא

AT ALL TIMES ONE MAY SLAUGHTER, whether by day or by night, whether on the roof top or on the top of a ship.

לעולם בשבע שכבשו כי אשתרי להו שלל של עובדי כוכבים דידהו לא אישתרי

WITH ANY IMPLEMENT ONE MAY SLAUGHTER, with a flint or a glass or a reed haulm.

תיקו

EXCEPTING A SCYTHE AND A SAW.

אמר רבה

The father of Samuel made a notch in a knife and sent it<span class="x" onmousemove="('comment',' To enquire from the authorities in Palestine on the law concerning a notch in the knife.');">¹⁹</span>

שנית הכל שוחטין ולעולם שוחטין בכל שוחטים מאי משנית ליה

[up to palestine], and also on another occasion he made a notch and sent it up; whereupon the authorities sent back word to him: We have been taught in the Mishnah: A SAW.<span class="x" onmousemove="('comment',' I.e., only such notches like the teeth of a saw render the knife unfit for slaughtering.');">²⁰</span>

וכי תימא בין בצור בין בזכוכית בין בקרומית של קנה הא דומיא דהנך קתני

Our Rabbis taught:

אי הנך בשוחטין האי נמי בשוחטין ואי הנך בנשחטין האי נמי בנשחטין

אלא אמר רבא

הכל שוחטין חדא לאתויי כותי וחדא לאתויי ישראל מומר

לעולם שוחטין בין ביום בין בלילה בין בראש הגג בין בראש הספינה

בכל שוחטין בין בצור בין בזכוכית בין בקרומית של קנה:

חוץ ממגל קציר והמגירה:

אבוה דשמואל פגם ושדר פגם ושדר שלחו לי

כמגירה שנינו

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