Chullin 41

Chapter 41

א מכל מקום קשיא
1 But after all does not the original objection stand?<span class="x" onmousemove="('comment',' Raba's original objection against Ze'iri's statement viz., Why proceed with the nipping if the bird is already dead? V. supra n. 1.');"><sup>1</sup></span>
ב אמר רבא אימא
2 - Raba answered: Read [in the text].'
ג וכן הוא עושה חותך שדרה ומפרקת בלא רוב בשר
3 This is what he does: He [the priest] cuts [with his finger-nail] the spinal cord and the neckbone without cutting through the major portion of the surrounding flesh'.<span class="x" onmousemove="('comment',' And as long as the major Portion of the surrounding flesh has not been cut the bird is not regarded as dead.');"><sup>2</sup></span>
ד כי סליק רבי זירא אשכחיה לר' אמי דיתיב וקאמר לה להא שמעתא אמר ליה
4 When R'Zera went up [to palestine] he found R'Ammi sitting and reciting the above statement [of Ze'iri], and at once put to him the question: Why proceed with the nipping if it is already dead?
ה וכי מתה עומד ומולק
5 He was astounded for a moment,<span class="x" onmousemove="('comment',' Dan. IV, 16.');"><sup>3</sup></span>
ו (דניאל ד, טז) אשתומם כשעה חדא אמר ליה
6 but then replied.
ז אימא כך הוא עושה חותך שדרה ומפרקת בלא רוב בשר
7 Read [in the text].
ח תניא נמי הכי
8 This is what he does: He cuts [with his finger-nail] the spinal cord and the neckbone without cutting through the major portion of the surrounding flesh.
ט כיצד מולקין חטאת העוף
9 The same is taught [in the following Baraitha]: How must he [the priest] nip off [the head] of the sin-offering of a bird?
י חותך שדרה ומפרקת בלא רוב בשר עד שמגיע לוושט או לקנה
10 He cuts [with his finger-nail] the spinal cord and the neckbon without cutting through the major portion of the surrounding flesh, until he reaches the gullet or the windpipe.
יא הגיע לוושט או לקנה חותך סימן אחד או רובו ורוב בשר עמו ובעולה שנים או רוב שנים
11 On reaching the gullet or the windpipe he cuts through one of them or the major portion of one of them, and then cuts through the major portion of the surrounding flesh.
יב מני
12 In the case of a burnt-offering he cuts through both, or the major portion of both, of these organs.
יג אי רבנן הא אמרי
13 Who is the author of this [Baraitha]?
יד שנים דוקא
14 Is it th Rabbis?<span class="x" onmousemove="('comment',' V. infra.');"><sup>4</sup></span>
טו אי כר"א בר"ש האמר
15 Surely they hold that both organs must be severed! Is it R'Eleazar son of R'Simeon?<span class="x" onmousemove="('comment',' V. infra.');"><sup>4</sup></span>
טז רוב שנים
16 Surely he holds that the major portion only of both organs [shall be cut through]! - Interpret it thus: 'Both organs' - that is, according to the view of the Rabbis; 'or the major portion of both organs' - that is, according to the view of R'Eleazar son of R'Simeon, If you wish, however, I can say that the whole [Baraitha] is in accordance with the view of R'Eleazar son of R'Simeon, and as to the term 'both organs' it means that both organs appear to be severed.<span class="x" onmousemove="('comment',' I.e., according to R. Eleazar son of R. Simeon a substantial portion of the organs must be cut so that it would appear as though both organs were severed, although in reality only the major portion of each has been actually cut through.');"><sup>5</sup></span>
יז אימא
17 Rab Judah said in the name of Samuel: If [in a human being] the neckbone and the major portion of the surrounding flesh was broken, the body immediately defiles<span class="x" onmousemove="('comment',' For the meaning of 'defilement in the tent' v. supra p. 62, n. 2.');"><sup>6</sup></span>
יח שנים לרבנן רוב שנים לרבי אלעזר בר"ש
18 [men and vessels that are] in the tent.
יט ואיבעית אימא
19 And if you will contend: But was not the incident of Eli a case where the neckbone was broken without the major portion of the surrounding flesh having been cut?<span class="x" onmousemove="('comment',' There is no mention in the verse of the flesh of the neck being torn, and nevertheless he is referred to as dead.');"><sup>7</sup></span>
כ הא והא ר' אלעזר בר"ש ומאי שנים שדומין לשנים
20 [I reply that] in the case of old age it is different, for written: And it came to pass when he made mention of the ark of God, that he fell off his seat backward by the side of the gate, and his neck broke and he died; for he was an old man and heavy.<span class="x" onmousemove="('comment',' I Sam. IV, 28.');"><sup>8</sup></span>
כא אמר רב יהודה אמר שמואל
21 R'Samuel B'Nahmani said in the name of R'Johanan.
כב נשברה מפרקת ורוב בשר עמה מטמא באהל
22 If one ripped up a human being as one does a fish, the body immediately defiles [men and vessels that are] in the tent.
כג וא"ת
23 R'Samuel B'Isaac added: provided [he was ripped up] along the back.
כד אותו מעשה דעלי מפרקת בלא רוב בשר הואי
24 Samuel said: If one split an animal into two, it is immediately nebelah.
כה זקנה שאני דכתיב
25 R'Eleazar said: If the thigh was removed and the cavity was noticeable, the animal is [immediately] nebelah.
כו (שמואל א ד, יח) ויהי כהזכירו את ארון האלהים ויפול מעל הכסא אחורנית בעד יד השער ותשבר מפרקתו וימת כי זקן האיש וכבד וגו'
26 What is the meaning of 'And the cavity was not<span class="x" onmousemove="('comment',' I Sam. IV, 28.');"><sup>8</sup></span>
כז אמר ר' שמואל בר נחמני א"ר יוחנן
27 ceable'? - Raba replied: It means that when the animal is crouching there appears to be something missing.
כח קרעו כדג מטמא באהל
28 We have learnt elsewhere:<span class="x" onmousemove="('comment',' Ohol. I, 6.');"><sup>9</sup></span>
כט א"ר שמואל בר יצחק
29 If their (0) heads have been cut off, even though their limbs move convulsively, they are unclean[the convulsions being] but similar to the convulsive movements of the lizard's tail [after it has been cut off].<span class="x" onmousemove="('comment',' These movements are clearly no signs of life, since the tail is here absolutely severed from the body.');"><sup>11</sup></span>
ל ומגבו
30 What is meant by 'Have been cut off'? - Resh Lakish said, [It means] actually cut off; R'Assi said in the name of R'Mani, [It means severed in the sense] as the head of the burnt-offering of a bird is severed.
לא אמר שמואל
31 Whereupon R'Jeremiah asked R'Assi: Do you mean 'as the head of the burnt-offering of a bird is severed' according to the view of the Rabbis,<span class="x" onmousemove="('comment',' I.e., that both organs of the throat must be severed. Accordingly, this view is substantially the same as that of Resh Lakish.');"><sup>12</sup></span>
לב עשאה גיסטרא נבלה
32 and so you do not disagree at all; or do you mean 'as the head of the burnt-offering of a bird is severed' according to the view of R'Eleazar son of R'Simeon,<span class="x" onmousemove="('comment',' I.e., that only the greater portion of the organs must he severed.');"><sup>13</sup></span>
לג א"ר אלעזר
33 and so you do disagree? - He replied: I mean, 'as the head of the burnt-offering of a bird is severed' according to the view of R'Eleazar son of R'Simeon, and so we disagree.
לד ניטל הירך וחלל שלה (ניכר) נבלה
34 Some there are who read [the above passage thus]: Resh Lakish said: It means actually cut off; R'Assi said in the name of R'Mani, [It means severed in the sense] as the head of the burnt-offering of a bird is severed according to the view of R'Eleazar son of R'Simeon, [and that is.] cut off to the extent of the greater portion of both organs.
לה ה"ד חלל שלה (ניכר)
35 What is [this dispute between] the Rabbis and R'Eleazar son of R'Simeon? - It was taught: It is written: And he shall prepare the second for a burnt-offering, according to the ordinance.<span class="x" onmousemove="('comment',' Lev. V, 10.');"><sup>14</sup></span>
לו אמר רבא
36 This means, according to the ordinance prescribed for the sin-offering of an animal.
לז כל שרבוצה ונראית חסרה
37 You say it means, 'according to the ordinance prescribed for the sin-offering of an animal'; but perhaps it is not so, but rather, according to the ordinance prescribed for the sin-offering of a bird! [This cannot be], for when it says.
לח תנן התם
38 And he shall bring it near,<span class="x" onmousemove="('comment',' Ibid. I, 15. This verse deals with a freewill burnt-offering of a bird, and the fact that the pronoun 'it' is expressly stated serves to indicate that this sacrifice must be dealt with differently from others of the same class.');"><sup>15</sup></span>
לט הותזו ראשיהן אע"פ שמפרכסין טמאים כזנב הלטאה שמפרכסת
39 the verse thereby draws a distinction between the sin-offering of a bird and the burnt-offering of a bird.
מ מאי הותזו
40 How then must I interpret the verse: 'According to the ordinance'?
מא ר"ל אמר
41 [It must mean,] according to the ordinance of the sin-offering of an animal.
מב הותזו ממש ר' אסי אמר רבי מני
42 Thus, as the sin-offering of an animal must be brought
מג כהבדלת עולת העוף
43 
מד א"ל ר' ירמיה לרבי אסי
44 
מה כהבדלת עולת העוף לרבנן ולא פלגיתו או דלמא כהבדלת עולת העוף לר"א בר"ש ופלגיתו
45 
מו א"ל
46 
מז כהבדלת עולת העוף לר"א בר"ש ופליגינן
47 
מח איכא דאמרי
48 
מט ר"ש בן לקיש אמר
49 
נ הותזו ממש ר' אסי א"ר מני
50 
נא כהבדלת עולת העוף לרבי אלעזר בר"ש ברוב שנים
51 
נב מאי רבנן ומאי רבי אלעזר בר"ש
52 
נג דתניא
53 
נד (ויקרא ה, י) ואת השני יעשה עולה כמשפט כמשפט חטאת בהמה
54 
נה אתה אומר
55 
נו כמשפט חטאת בהמה או אינו אלא כמשפט חטאת העוף
56 
נז כשהוא אומר והקריבו חלק הכתוב בין חטאת העוף לעולת העוף
57 
נח ומה אני מקיים כמשפט כמשפט חטאת בהמה מה חטאת בהמה אינה באה
58 
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