Chullin 58

אם כן הויא ליה עבודה באחר ותניא

But if this were so, then a [vital] service would have been performed by another, and it has been taught: The entire service of the Day of Atonement must be performed by the High Priest alone! - This is rather what he meant: I might have thought that [if another had not completed the slaughtering] it would have been invalid by decree of the Rabbis, (for it might have been argued that the Rabbis declared [the slaughtering] invalid) ;<span class="x" onmousemove="('comment',' MS.M. omits bracketed words.');">¹</span>

כל עבודת יוה"כ אינן כשרות אלא בו

our Mishnah therefore teaches us.

ה"ק

[IF A MAN CUT] THE GREATER PART OF ONE ORGAN IN THE CASE OF A BIRD, OR THE GREATER PART OF EACH ORGAN IN THE CASE OF CATTLE, THE SLAUGHTERING IS VALID.

יכול יהא פסול מדרבנן

But now that it is established that there is not even a Rabbinic decree against it, wherefore is it necessary [for another] to complete the slaughtering? - It is meritorious to complete it.<span class="x" onmousemove="('comment',' In order to obtain as much blood as possible.');">²</span>

דס"ד אמינא איכא פסול מדרבנן לכך שנינו

Resh Lakish said in the name of Levi the Elder: The term shechitah applies only to the last stage of the slaughtering.

רוב אחד בעוף ורוב שנים בבהמה

R'Johanan said: The term shechitah applies to the entire process of slaughtering from beginning to end.

ומאחר דאפילו פסולא דרבנן ליכא למה לי למרק

Raba remarked: All agree that where a gentile cut the first organ of the throat and an Israelite the second, the slaughtering is invalid, for the animal has already been rendered trefah by the hand of the gentile.<span class="x" onmousemove="('comment',' For if the cutting of the first organ is considered an act of shechitah the slaughtering here is invalid because it has been done by a gentile (v. supra 13a) ; and if it is not considered an act of shechitah then it can only be regarded as a mutilation of the organ, a defect which renders the animal trefah and any subsequent slaughtering invalid.');">³</span>

מצוה למרק:

Furthermore all agree that in the case of a burnt-offering of a bird, where the priest nipped the first organ below<span class="x" onmousemove="('comment',' There was a red line running horizontally along the wall of the altar and the blood had to be sprinkled either above or below this line according to the particular sacrifice offered. With regard to a consecrated bird the priest, immediately after the nipping, (which in the case of a burnt-offering had to be performed whilst the priest was standing on the circuit round the altar which was above the red line) had to allow the blood to drain by pressing the neck of the bird against the wall of the altar, below the red line in the case of a sin-offering, and above it in the case of a burnt-offering. V. Zeb. 64b-65a.');">⁴</span>

אמר ר"ש בן לקיש משום לוי סבא

[the red line] and the second organ above it, the nipping is invalid,<span class="x" onmousemove="('comment',' And even according to Resh Lakish who holds that the term 'nipping' does not apply to the nipping of the first organ it is invalid here, for he has done to a burnt-offering all that is prescribed for the sin-offering, namely, the nipping of one organ above the red line.');">⁵</span>

אינה לשחיטה אלא בסוף ורבי יוחנן אמר

for by nipping the first organ below he has already done to this offering all that is prescribed for a sin-offering of a bird.

ישנה לשחיטה מתחלה ועד סוף

The dispute arises only where a person cut the first organ<span class="x" onmousemove="('comment',' Of a consecrated bird (Rashi) ; of a consecrated beast (Tosaf.) .');">⁶</span>

אמר רבא

outside [the Sanctuary] and the second inside [the Sanctuary].

הכל מודים היכא דשחט סימן אחד עובד כוכבים וסימן אחד ישראל שהיא פסולה שהרי נעשה בה מעשה טרפה ביד עובד כוכבים

According to the one who says that the term shechitah applies to the entire process of slaughtering from beginning to end, he would in this case be liable.<span class="x" onmousemove="('comment',' To the punishment of Kareth for slaughtering unconsecrated animals outside the Temple court, v. Lev. XVII, 4.');">⁷</span>

בעולת העוף נמי היכא דמליק סימן אחד למטה וסימן אחד למעלה פסולה שהרי עשה בה מעשה חטאת העוף למטה

But according to the one who says that the term shechitah applies only to the last stage of the slaughtering, he would not be liable.

לא נחלקו אלא כגון ששחט סימן אחד בחוץ וסימן אחד בפנים למאן דאמר ישנה לשחיטה מתחלה ועד סוף מיחייב למ"ד אינה לשחיטה אלא בסוף לא מיחייב

Rabbah B'Shimi said to him: But the Master (that is R'Joseph) did not say so.

א"ל רבה בר שימי

For [he said that] even where a person cut the first organ<span class="x" onmousemove="('comment',' V. p. 154, n. 6.');">⁸</span>

מר לא אמר הכי ומנו

outside the Sanctuary and the second inside he would also be liable,<span class="x" onmousemove="('comment',' Even according to Resh Lakish.');">⁹</span>

רב יוסף

because he has done to this offering outside the Sanctuary such an extent of service as would render the sin-offering of a bird valid [if performed inside the Sanctuary].

היכא דשחט סימן אחד בחוץ וסימן אחד בפנים נמי פסול שהרי עשה בה מעשה חטאת העוף בחוץ

Rather [the dispute arises only] where a person cut the lesser portion of the organ outside [the Sanctuary] and completed it inside.

לא נחלקו אלא כגון ששחט מיעוט סימנין בחוץ וגמרו בפנים למ"ד ישנה לשחיטה מתחלה ועד סוף מיחייב למ"ד אינה לשחיטה אלא בסוף לא מיחייב

According to the one who says that the term shechitah applies to the entire process of slaughtering from beginning to end, he would in this case be liable.

מתיב רבי זירא

But according to the one who says that the term shechitah applies only to the last stage of the slaughtering, he would not be liable.

כל העסוקין בפרה מתחלה ועד סוף מטמאין בגדים ופוסלין אותה במלאכה אחרת

R'Zera raised this objection: All who take part in the service of the Red Cow, either at the beginning or a the end, render their garments unclean.<span class="x" onmousemove="('comment',' I.e., the garments worn by them whilst performing the service, in accordance with Num. XIX. 7, 8, and 10.');">¹⁰</span>

אירע בה פסול בשחיטתה בין קודם פסולה בין לאחר פסולה אינה מטמאה בגדים

And if they do any other work at the same time,<span class="x" onmousemove="('comment',' E.g., if he cut a cabbage whilst he was slaughtering the Red Cow.');">¹¹</span>

בהזאתה קודם פסולה מטמאה בגדים לאחר פסולה אינה מטמאה בגדים

they render it [the Red Cow] invalid.

ואי אמרת ישנה לשחיטה מתחלה ועד סוף לפלוג נמי בשחיטתה

If any invalidating defect befell it during the slaughtering it does not render unclean the garments worn by those who, either before or after the [occurrence of] the defect, took part in any service in connection with it.<span class="x" onmousemove="('comment',' The reason being that so long as it has not been validly slaughtered it can in no wise be regarded as the Red Cow, and therefore all the rules of uncleanness stated in connection with it do not apply.');">¹²</span>

אירע בה פסול בשחיטה קודם פסולה מטמאה בגדים לאחר פסולה אינה מטמאה בגדים

If the defect occurred during the sprinkling [of the blood], the Red Cow renders unclean the clothes worn by those who took part in any service before the defect, but it does not render unclean the clothes worn by those who took part in any service after the defect.

אמר רבא

Now if you say that the term shechitah applies to the entire process of slaughtering from beginning to end, then the Tanna should have drawn a distinction even in the slaughtering; thus: If any invalidating defect befell it during the slaughtering, it renders unclean the clothes worn by those who took part in any service before the defect,<span class="x" onmousemove="('comment',' For up to the moment of the occurrence of the defect there was a valid shechitah, since this term, according to R. Johanan, applies even to the first stage of the slaughtering, so that the Red Cow should render unclean the clothes worn by those who took part in any service before the occurrence of the defect.');">¹³</span>

נתקלקלה שחיטה קאמרת

but not the clothes worn by those who took part in any service after the defect! - Raba replied: You are alluding, are you not, to a defect which invalidated the slaughtering?

שאני התם דאגלאי מלתא למפרע דלאו שחיטה היא כלל

But that is quite a different matter! For it is now apparent that there never was a valid slaughtering!<span class="x" onmousemove="('comment',' Not even before the occurrence of the defect.');">¹⁴</span>

אמר רבא

But, said Raba, if I have any difficulty [about this Mishnah] it is this: According to the one who says that the term shechitah applies only to the last stage of the slaughtering, the Tanna might have drawn a distinction even where the slaughtering of the Red Cow was entirely according to ritual, as in the case where two persons slaughtered it;<span class="x" onmousemove="('comment',' One commenced the slaughtering and the other finished it.');">¹⁵</span>

אי קשיא לי הא קשיא לי

in which case, the first does not render his clothes unclean but the second does! - R'Joseph thereupon interposed.

למ"ד אינה לשחיטה אלא בסוף לפלוג בהכשרה דפרה כגון דשחטוה בתרי גברי דגברא קמא לא מטמאה וגברא בתרא מטמאה

You are suggesting, are you not, the case of two persons slaughtering one sacrifice?

אמר רב יוסף

Away with this suggestion! For I have learnt: It is written: Thou shalt slaughter, [to teach] that two persons shall not slaughter one sacrifice; also: Thou shalt slaughter it, [to teach] that one person shall not slaughter two sacrifices [simultaneously].<span class="x" onmousemove="('comment',' V. supra p. 152, n. 6.');">¹⁶</span>

תרי גברי בחד זיבחא קאמרת

And R'Kahana had said that this exposition was based upon the Kethib which is: Thou shalt slaughter it.

בר מיניה דההוא דתנינא

Whereupon Abaye said to him: Was there not reported in conjunction with this exposition the dictum of Rabbah B'Bar Hana in the name of R'Johanan, namely, that the opinion expressed was that of R'Eleazar son of R'Simeon

(דברים יב, טו) תזבח שלא יהו שנים שוחטין זבח אחד (ויקרא יט, ה) תזבחהו שלא יהא אחד שוחט שני זבחים

ואמר רב כהנא

תזבחהו כתיב

א"ל אביי

לאו אתמר עלה אמר רבה בר בר חנה אמר רבי יוחנן

זו דברי רבי אלעזר ברבי שמעון