Chullin 6

Chapter 6

א בודק סכין ונותן לו ומותר לאכול משחיטתו

1 one prepares the knife and gives it to him, and then we may eat of his slaughtering.

ב אבל לא בדק ונתן לו לא ישחוט ואם שחט בודק סכינו אחריו נמצאת סכינו יפה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו

2 But if the knife was not prepared and given to him he may not slaughter.<span class="x" onmousemove="('comment',' It is assumed that a non-observant Jew (as defined) would slaughter according to ritual if a knife was prepared and given to him, but he himself would not take the trouble to prepare it.');">1

ג חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו

3 If, however, he did slaughter, the knife should be examined now; if it is found to be satisfactory, we may eat of his slaughtering; otherwise we may not eat of his slaughtering.

ד וכולן ששחטו אהייא

4 EXCEPT A DEAF-MUTE, AN IMBECILE OR A MINOR: whose slaughtering, even after the act, is invalid, lest they pause, press or thrust.

ה אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה

5 [Now on this interpretation, when the Mishnah continues:] AND IF ANY OF THESE SLAUGHTERED, to which persons does this statement refer?

ו אלא אישראל מומר

6 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 an Israelite apostate, surely you have said that if a knife was prepared and given to him, he ha the right to slaughter in the first instance! And if [on the other hand] a knife was not prepared for him, well then, if the knife is here it can be examined now, and if it is not here, what is the advantage if others were standing over him at the time?

ז אי דבדק סכין ונותן לו הא אמרת

7 Perhaps he slaughtered with a notched knife!2

ח שוחט לכתחלה

8 This is a difficulty.

ט אלא דלא בדק

9 Rabina said: This is the interpretation of the<big>MISHNAH:</big>

י אי דאיתיה לסכין ליבדקיה השתא

10 ALL MAY SLAUGHTER: [that is to say], all who are qualified may slaughter, even though it is not known whether they are experienced or not: provided that we are satisfied that they are able to recite the rules of Shechitah.3

יא ואי דליתיה לסכין כי אחרים רואין אותו מאי הוי

11 But if we do not know whether they are able to recite the rules of Shechitah, they may not slaughter; if, however, they did slaughter, they are to be examined now.

יב דלמא בסכין פגומה שחיט

12 If they are able to recite the rules of Shechitah, one may eat of their slaughtering; otherwise one may not eat of their slaughtering.

יג קשיא

13 EXCEPT A DEAF-MUTE.

יד רבינא אמר הכי קתני

14 AN IMBECILE OR A MINOR: whose slaughtering, even after the act,4

טו הכל שוחטין הכל מומחין שוחטין מומחין ואע"פ שאין מוחזקין

15 is invalid, lest they pause, press or thrust.

טז בד"א שיודעין בו שיודע לומר הלכות שחיטה אבל אין יודעין בו שיודע לומר הלכות שחיטה לא ישחוט ואם שחט בודקין אותו אם יודע לומר הלכות שחיטה מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו

16 Now on this interpretation, when the Mishnah continues] AND IF ANY OF THESE SLAUGHTERED.

יז חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו

17 To which persons does this statement refer?

יח וכולן ששחטו אהייא

18 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 those who are not qualified,<span class="x" onmousemove="('comment',' The words 'not qualified', throughout this page refer to those of whom it is not known whether they are able to recite the rules of Shechitah or not. If they are absolutely unqualified their slaughtering is invalid even after the act (Tosaf.) .');">5

יט אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מבעי ליה

19 surely you have said that it is sufficient if they are examined [after t slaughtering]! - [It must be] that they are not present to be examined.

כ אלא אשאין מומחין בבודקין אותו סגי

20 Some there are who say: Rabina said: This is the interpretation of the<big>MISHNAH:</big>

כא דליתיה לקמן דליבדקיה

21 ALL MAY SLAUGHTER: [that is to say], all who are experienced may slaughter, even though it is not known whether they are qualified or not.

כב ואיכא דאמרי

22 This applies only where they have slaughtered two or three times in our presence and were not overcome by faintness.

כג רבינא אמר הכי קתני

23 But if they have not slaughtered two or three times in our presence, they may not slaughter, lest they are overcome by faintness.

כד הכל שוחטין הכל מוחזקין שוחטין מוחזקין אע"פ שאין מומחין

24 If, however, one of these did slaughter and said: 'I am certain I was not overcome by faintness', his slaughtering is valid.

כה בד"א ששחטו לפנינו ב' וג' פעמים ולא נתעלף אבל לא שחט לפנינו ב' וג' פעמים לא ישחוט שמא יתעלף ואם שחט ואמר

25 EXCEPT A DEAF-MUTE, AN IMBECILE OR A MINOR: whose slaughtering, even after the act, is invalid, lest they pause, press or thrust.

כו ברי לי שלא נתעלפתי שחיטתו כשרה

26 [Now on this interpretation, when the Mishnah continues:] AND IF ANY OF THESE SLAUGHTERED, to which persons does this statement refer?

כז חוץ מחרש שוטה וקטן דאפילו דיעבד נמי לא שמא ישהו שמא ידרסו ושמא יחלידו

27 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 those who are not experienced, surely you have said that in such cases it is sufficient if they said: am certain I was not overcome by faintness'! [It must be] that they are not present to be questioned.6

כח וכולן ששחטו אהייא

28 Rabina and Rabbah B'Ulla do not interpret [the Mishnah] in the ways suggested by Abaye or by Raba or by R'Ashi, because the latter find a difficulty in interpreting the expression: AND IF ANY OF THESE SLAUGHTERED.

כט אילימא אחרש שוטה וקטן עלה קאי ואם שחטו מיבעי ליה

29 All do not agree with Rabbah B'Ulla's interpretation, because, according to the one version which suggested that [our Mishnah] here is the source of the rule,7

ל אלא אשאין מוחזקין והאמרת

30 on the contrary, [they say] that other [Mishnah] is the source of the rule, since it is in the tractate which deals with consecrated things; and according to the other version which suggested that the other [Mishnah] is the source of the rule but that [our Mishnah] here refers to the case of an unclean person slaughtering consecrated beasts merely incidentally because it deals with the case of an unclean person slaughtering a common beast,8

לא בברי לי סגי

31 [they say], the case of an unclean man slaughtering a common beast was unnecessary [to be taught] because [the correct view is that] common things kept in the cleanness proper to hallowed things are not considered hallowed.

לב דליתיה קמן דלישייליה

32 All do not agree with Rabina's interpretation, because, according to the one version which ruled that only those qualified may slaughter, but not those unqualified, [they hold the principle that] the majority of those who slaughter are qualified;<span class="x" onmousemove="('comment',' It is therefore unnecessary to examine the slaughterer. Lit., 'the majority of those who are found (engaged) at slaughtering'. V. Rashi on this statement, infra 22a.');">9

לג רבינא ורבה בר עולא כאביי ורבא ורב אשי לא אמרי משום דקשיא להו וכולן

33 and according to the other version which ruled that only those who are known to be experienced may slaughter but not those who are not so known, [they say] the danger of being overcome by faintness [in slaughtering] is too remote to be apprehended.

לד כולהו כרבה בר עולא לא אמרי

34 Raba does not agree with.

לה להך לישנא דאמרת

35 Abaye's interpretation because of the objection which he raised.10

לו הכא עיקר אדרבה התם עיקר דבקדשים קאי

36 Abaye does not agree with Raba's interpretation because, in that other case11

לז להך לישנא דאמרת

37 the heathen is not handling [the wine],12

לח התם עיקר והכא איידי דתנא טמא בחולין תנא נמי טמא במוקדשין טמא בחולין גופיה לא איצטריכא ליה חולין שנעשו על טהרת קדש לאו כקדש דמו

38 while in our case the Cuthean is handling [the beast].13

לט כולהו כרבינא לא אמרי

39 R'Ashi does not agree with either of these interpretations because he holds the view that the Cutheans were lion-proselytes.14

מ להך לישנא דאמר

40 Abaye does not agree with R'Ashi's interpretation because he does not accept Raba's statement.15

מא מומחין אין שאין מומחין לא רוב מצויין אצל שחיטה מומחין הן

41 The question, however, remains: Why does not Raba interpret the Mishnah in accordance with his own statement?15

מב להך לישנא דאמר

42 - Raba's interpretation merely follows up the argument of Abaye16

מג מוחזקין אין שאין מוחזקין לא לעלופי לא חיישינן

43 but he himself does not accept it.

מד רבא לא אמר כאביי כי קושייה

44 Our Rabbis taught: The slaughtering by a Cuthean is valid.

מה אביי לא אמר כרבא התם לא נגע הכא נגע

45 This applies only where an Israelite was standing over him [at the time]; but if he [the Israelite] came and found that the Cuthean had already slaughtered, he cuts off an olive's bulk of the flesh and gives it to him; if he ate it, then we may eat of his slaughtering; if he did not, then we may not eat of his slaughtering.

מו רב אשי לא אמר כתרוייהו קסבר

46 And so, too, if [the Israelite] found in t possession of a Cuthean

מז כותים גרי אריות הן

מח אביי לא אמר כרב אשי לא סבירא ליה הא דרבא

מט אלא רבא מאי טעמא לא אמר כשמעתיה

נ לדבריו דאביי קאמר וליה לא סבירא ליה:

נא תנו רבנן

נב שחיטת כותי מותרת

נג במה דברים אמורים כשישראל עומד על גביו אבל בא ומצאו ששחט חותך כזית ונותן לו אכלו מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו

נד כיוצא בו מצא בידו

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