Chullin 5
חרב הרי הוא כחלל אב הטומאה הוא לטמייה לסכין ואזל סכין וטמיתיה לבשר
[signifying that] the sword has the same degree of uncleanness as the slain person.<span class="x" onmousemove="('comment',' The general principle is that unclean matter defiles anything which comes in contact with it, and that the thing so defiled becomes unclean in a lesser degree than that which defiled it. The interpretation of this verse, however establishes the exception that where a metal comes into contact with a corpse or with one who had touched a corpse the metal assumes the same degree of uncleanness as the corpse or the person who had touched the corpse, as the case may be.');"><sup>1</sup></span>
אלא דאיטמי בשרץ
The slaughterer therefore, being a primary source of uncleanness, would defile the knife, and the knife in turn would defile the flesh!<span class="x" onmousemove="('comment',' The knife would itself assume the same degree of uncleanness as the unclean person, and would thus be a primary source of uncleanness; the flesh touching the knife would then become unclean in the first degree. vtnuyv ct');"><sup>2</sup></span>
ואי בעית אימא
- It must be that he became unclean through contact with a [dead] reptile.<span class="x" onmousemove="('comment',' In this case the reptile is the primary source of uncleanness () ; the slaughterer by touching the reptile becomes unclean in the vtnuyk iuatr first degree () and cannot convey his uncleanness to the knife; for the rule is that anything which is unclean in the first degree can only defile foodstuffs or liquids but not other objects.');"><sup>3</sup></span>
בין בצור בין בזכוכית בין בקרומית של קנה
and slaughtered therewith; for it has been taught: One may slaughter with any instrument, with a flint, with glass or with a reed haulm.<span class="x" onmousemove="('comment',' V. infra 15b.');"><sup>6</sup></span>
הכל שוחטין ואפילו כותי
ALL MAY SLAUGHTER: even a Cuthean.<span class="x" onmousemove="('comment',' The Cutheans, often called Samaritans, were one of the peoples that were settled in Samaria by the Assyrian king after the exile of the ten tribes. They adopted certain Jewish practices particularly those based on the written word of the Torah. V.II Kings XVII, 24ff.');"><sup>7</sup></span>
ואם שחט חותך כזית בשר ונותן לו אכלו מותר לאכול משחיטתו לא אכלו אסור לאכול משחיטתו
If, however, he did slaughter, one cuts off an olive's bulk<span class="x" onmousemove="('comment',' The legal minimum to constitute 'eating'.');"><sup>8</sup></span>
חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו
of the flesh and gives it to him; if ate it, others may also eat of his slaughtering; if he did not eat it, others may not eat of his slaughtering.<span class="x" onmousemove="('comment',' The argument is this: A Cuthean observes certain laws (including Shechitah) for himself but does not mind if he is the cause of others transgressing the laws, because he does not accept the prohibition: Thou shalt not put a stumbling block before the blind, Lev. XIX, 14, in its figurative sense but only in its literal meaning.');"><sup>9</sup></span>
אלא אכותי הא אמרת
If we were to say it refers to a deaf-mute, an imbecile or a minor, [in that case], having just now dealt with these [the Tanna] should have said: 'And if they slaughtered'! And if it refers to a Cuthean, surely you have said that if an Israelite is standing over him he may slaughter in the firs instance!<span class="x" onmousemove="('comment',' Whereas the Mishnah declares the slaughtering valid only after the act.');"><sup>11</sup></span>
אמר רבא
Have we not learnt: If one left a heathen in one's wine shop and an Israelite was going in and out [of the shop], the wine is permitted?<span class="x" onmousemove="('comment',' Cf. A.Z. 69a. There is no fear that the heathen handled the wine with an idolatrous intent or at all, and the wine is therefore permitted for use. It would follow therefore that in the case of Shechitah the Cuthean is to be trusted to slaughter in the first instance if there is an Israelite going in and out, in contradiction to Abaye's interpretation of our MISHNAH:');"><sup>12</sup></span>
המניח עובד כוכבים בחנותו וישראל יוצא ונכנס מותר
You can, however, derive it from this [Mishnah]: There is no need for the supervisor to sit and watch the whole time; even if he keeps going in and out, [the wine] is permitted!<span class="x" onmousemove="('comment',' Cf. A.Z. 61a. This Mishnah clearly teaches that going in and out is sufficient supervision even in the first instance, which contradicts Abaye. V. previous note.');"><sup>13</sup></span>
אלא מהכא
This applies only where an Israelite is going in and out [at the time]; but if [an Israelite] came and found that [th Cuthean] had slaughtered, one must cut off an olive's bulk of the flesh and give it to him; if he ate it, others may also eat of his slaughtering; if he did not eat it, others may not eat of his slaughtering.
הכל שוחטין ואפי' כותי
If we were to say it refers to a deaf-mute, an imbecile or a minor, [in that case], having just now dealt with these, [the Tanna] should have said: 'And if they slaughtered'! And if it refers then to a Cuthean, surely you have said that though an Israelite is [merely] going in and out he may slaughter in the first instance!<span class="x" onmousemove="('comment',' Whereas our Mishnah on the latest interpretation demands for the valid slaughtering that an Israelite be standing over him the whole time, and even then it is valid only after the act.');"><sup>14</sup></span>