Chullin 63

Chapter 63

א נשחטה בהמה אחרת עמה לרבי נתן פרה פסולה בהמה כשרה
1 If another animal was [accidentally] slaughtered with it, according to R'Nathan, the Red Cow is invalid<span class="x" onmousemove="('comment',' Even though his mind was not taken away from the slaughtering of the Red Cow it is invalid; because it is written: Num. XIX, 3. And he shall slaughter it, which means, 'it by itself', and not another animal with it.');"><sup>1</sup></span>
ב לרבנן פרה כשרה בהמה פסולה
2 and the other animal valid;<span class="x" onmousemove="('comment',' For according to R. Nathan no intention whatsoever is required in order to render the slaughtering of an unconsecrated animal valid.');"><sup>2</sup></span>
ג פשיטא
3 according to the Rabbis, the Red Cow is valid<span class="x" onmousemove="('comment',' The Rabbis hold that whatever is done unintentionally or accidentally whilst slaughtering the Red Cow will not affect the validity of the Red Cow, for the slaughterer's mind will not have been taken away from the Red Cow.');"><sup>3</sup></span>
ד נשחטה בהמה אחרת לרבי נתן איצטריכא ליה סד"א
4 and the other animal invalid.<span class="x" onmousemove="('comment',' Because according to the Rabbis the intention is essential even when slaughtering an unconsecrated animal.');"><sup>4</sup></span>
ה (במדבר יט, ג) ושחט אותה אמר רחמנא ולא אותה וחבירתה והיכי דמי
5 This is surely obvious! - It was necessary to state the clause, 'If another animal was [accidentally] slaughtered with it' in order to set forth R'Nathan's view.
ו כגון ששחט שתי פרות בהדי הדדי אבל בהמה דחולין אימא לא קמ"ל
6 For I might have said that the Divine Law [when it] said: And he shall slaughter it,<span class="x" onmousemove="('comment',' Num. XIX, 3.');"><sup>5</sup></span>
ז חתך דלעת עמה דברי הכל פסולה נחתכה דלעת עמה דברי הכל כשרה:
7 implying 'it' but not it and another, referred to the slaughtering of two Red Cows simultaneously; but to slaughter a 'common' animal with it, I might have said, would not render it invalid.
ח <big><strong>מתני׳</strong></big> נפלה סכין והגביהה נפלו כליו והגביהן השחיז את הסכין ועף בא חבירו ושחט אם שהה כדי שחיטה פסולה
8 We are therefore taught [otherwise].
ט רבי שמעון אומר
9 If, while slaughtering the Red Cow, he cut at the same time a pumpkin, according to all views the Red Cow is invalid.
י אם שהה כדי ביקור:
10 If a pumpkin was [accidentally] cut whilst the Red Cow was being slaughtered, according to all views the Red Cow is valid.
יא <big><strong>גמ׳</strong></big> מאי כדי שחיטה
11 <big><b>MISHNAH: </b></big>IF THE KNIFE FELL<span class="x" onmousemove="('comment',' I.e., after he had commenced slaughtering.');"><sup>6</sup></span>
יב אמר רב
12 AND HE PAUSED [IN THE SLAUGHTERING IN ORDER] TO LIFT IT UP, IF HIS COAT FELL DOWN<span class="x" onmousemove="('comment',' I.e., after he had commenced slaughtering.');"><sup>6</sup></span>
יג כדי שחיטת בהמה אחרת
13 AND HE PAUSED TO LIFT IT UP, IF HE SHARPENED THE KNIFE AND GREW TIRED<span class="x" onmousemove="('comment',' I.e., after he had commenced slaughtering.');"><sup>6</sup></span>
יד אמרי ליה רב כהנא ורב אסי לרב
14 AND ANOTHER CAME AND SLAUGHTERED - [IN EACH CASE] IF THE PAUSE WAS FOR THE LENGTH OF TIME REQUIRED FOR SLAUGHTERING, THE SLAUGHTERING IS INVALID.
טו כדי שחיטת בהמה לבהמה ועוף לעוף או דלמא אף בהמה לעוף
15 R'SIMEON SAID, [IT IS INVALID] IF THE PAUSE WAS FOR THE LENGTH OF TIME REQUIRED FOR EXAMINING<span class="x" onmousemove="('comment',' Or, according to Maim., for examining the organs to see whether they have been cut sufficiently.');"><sup>7</sup></span>
טז אמר להו
16 [THE KNIFE].
יז לא הוה בדיחנא ביה בחביבי דאישייליה
17 <big><b>GEMARA: </b></big>What is meant by THE LENGTH OF TIME REQUIRED FOR SLAUGHTERING? - It means, said Rab, the of time required for slaughtering another animal.<span class="x" onmousemove="('comment',' And not, as might have been thought, merely the length of time required for completing the slaughtering of the animal on which he had started.');"><sup>8</sup></span>
יח אתמר אמר רב
18 R'Kahana and R'Assi asked Rab: Is the test in the case of a beast to be the length of time required for slaughtering another beast, and in the case of a bird the length of time required for slaughtering another bird; or is the test always the length of time required for slaughtering a beast even in the case of a bird? - Rab answered: 'I was not on such intimate terms with my uncle<span class="x" onmousemove="('comment',' I.e., R. Hiyya, who was the uncle and teacher of Rab.');"><sup>9</sup></span>
יט כדי שחיטת בהמה לבהמה ועוף לעוף ושמואל אמר
19 as to ask him this'.
כ אפילו בהמה לעוף
20 It was stated: Rab said: In the case of a beast the test is the length of time required for slaughtering a b and in the case of a bird the length of time required for slaughtering a bird.
כא וכן כי אתא רבין אמר רבי יוחנן
21 Samuel said: The test even in the case of a bird is the length of time required for slaughtering a beast.
כב אפילו בהמה לעוף
22 So, too, when R'Abin came [from Palestine] he reported R'Johanan's opinion that the test even in the case of a bird is the length of time required for slaughtering a beast.
כג רבי חנניא אמר
23 R'Hanina said, [The Mishnah means] the length of time required for fetching another animal and slaughtering it.
כד כדי שיביא בהמה אחרת וישחוט
24 Fetching! Why he might fetch an animal from anywhere! Then you have made the test to vary [with the circumstances of each case]!<span class="x" onmousemove="('comment',' For a longer pause would be allowed where the animal had to be fetched from a long distance than if it had to be fetched from a place nearby; so that the pause which would render invalid one animal would not render invalid another animal.');"><sup>10</sup></span>
כה יביא אפילו מעלמא
25 - R'Papa explained.
כו נתת דבריך לשיעורין
26 The difference between them<span class="x" onmousemove="('comment',' I.e., between R. Hanina and R. Johanan (Rashi) . According to Rambam the words, 'The difference between them is', are to be omitted; R. Papa then merely interprets R. Hanina's view.');"><sup>11</sup></span>
כז אמר רב פפא
27 is as regards an animal that is ready for casting.<span class="x" onmousemove="('comment',' Lit., 'one which stands to be cast'. According to R. Johanan the pause which renders invalid is the length of time required for slaughtering, but according to R. Hanina it is the length of time required for casting the animal on the ground Plus the time required for slaughtering it.');"><sup>12</sup></span>
כח עומדת להטיל איכא בינייהו
28 In the West it was reported in the name of R'Jose son of R'Hanina: [The Mishnah means] the length of time required to lift up, lay on the ground and slaughter, in the case of small animals,<span class="x" onmousemove="('comment',' I.e., sheep and goats.');"><sup>13</sup></span>
כט אמרי במערבא משמיה דרבי יוסי ברבי חנינא
29 a small animal, and in the case of large animals,<span class="x" onmousemove="('comment',' I.e., oxen.');"><sup>14</sup></span>
ל כדי שיגביהנה וירביצנה וישחוט דקה לדקה וגסה לגסה
30 a large animal.
לא אמר רבא
31 Raba said: If one spent the whole day slaughtering [one animal] with a blunt knife, the slaughtering is valid.
לב השוחט בסכין רעה אפילו כל היום כולו כשרה
32 Raba raised the question: Are several [short] pauses to be combined?<span class="x" onmousemove="('comment',' If while slaughtering an animal he paused several times, but on each individual occasion the time was not of the length required to invalidate the slaughtering, are the times of the various pauses to be reckoned together so as to constitute a pause long enough to invalidate the slaughtering?');"><sup>15</sup></span>
לג בעי רבא
33 But surely this can be solved from his preceding statement!<span class="x" onmousemove="('comment',' For it is presumed that in the course of a day's slaughtering there must have been many short pauses.');"><sup>16</sup></span>
לד שהיות מהו שיצטרפו
34 - No, for there he did not pause at all.
לה ותפשוט לה מדידיה
35 R'Huna the son of R'Nathan raised this question: What if he paused whilst cutting the lesser portion of the organs?<span class="x" onmousemove="('comment',' I.e., he paused after he had cut through the greater portion of each organ. Had he ceased slaughtering at this stage and gone away there is no doubt that the slaughtering would be valid; it is only the continuation of the slaughtering after a long pause that gives rise to the difficulty.');"><sup>17</sup></span>
לו התם בדלא שהה
36 - This remains undecided.
לז בעי רב הונא בריה דרב נתן
37 R'SIMEON SAID, [IT IS INVALID] IF THE PAUSE WAS FOR THE LENGTH OF TIME REQUIRED FOR EXAMINING [THE KNIFE].
לח שהה במיעוט סימנים מהו
38 What is the meaning of THE LENGTH OF TIME REQUIRED FOR EXAMINING? - R'Johanan said: It means the length of time required for a Sage to examine [the knife].
לט תיקו:
39 But this test would vary with the circumstances of each case!<span class="x" onmousemove="('comment',' For it is dependent upon whether or not a Sage is available. ruehg');"><sup>18</sup></span>
מ ר"ש אומר
40 - It means the length of time required for the slaughterer, himself a Sage, to examine [the knife].
מא אם שהה [כדי ביקור]:
41 <big><b>MISHNAH: </b></big>IF A MAN FIRST CUT THE GULLET AND THEN TORE AWAY<span class="x" onmousemove="('comment',' This is a case of , 'tearing away' the organ from the larynx. V. supra 9a, p. 37, n. 11. vhhva');"><sup>19</sup></span>
מב מאי כדי ביקור
42 THE WINDPIPE, OR FIRST TORE AWAY THE WINDPIPE AND THEN CUT THE GULLET; OR IF HE CUT ONE OF THESE ORGANS AND PAUSED<span class="x" onmousemove="('comment',' This is a case of , 'pausing', discussed fully in the preceding Mishnah and GEMARA: vskj');"><sup>20</sup></span>
מג אמר רבי יוחנן
43 UNTIL THE ANIMAL DIED; OR IF HE THRUST THE KNIFE UNDERNEATH THE SECOND ORGAN AND CUT IT<span class="x" onmousemove="('comment',' This is a case of , 'thrusting', discussed fully supra, 30b.');"><sup>21</sup></span>
מד כדי ביקרו של חכם
44 - [IN ALL THESE CASES] R'JESHEBAB SAYS, THE ANIMAL IS NEBELAH; R'AKIBA SAYS, IT IS TREFAH.
מה אם כן נתת דבריך לשיעורין
45 R'JESHEBAB LAID DOWN THIS RULE IN THE NAME OF R'JOSHUA: WHENEVER AN ANIMAL IS RENDERED INVALID BY A FAULT IN THE SLAUGHTERING IT IS NEBELAH; WHENEVER AN ANIMAL HAS BEEN DULY SLAUGHTERED BUT IS RENDERED INVALID BY SOME OTHER DEFECT IT IS TREFAH.
מו אלא כדי ביקור טבח חכם:
46 R'AKIBA [ULTIMATELY] AGREED WITH HIM.
מז <big><strong>מתני׳</strong></big> שחט את הוושט ופסק את הגרגרת או פסק את הגרגרת ואח"כ שחט את הוושט
47 <big><b>GEMARA: </b></big>IF A MAN FIRST CUT THE GULLET etc. AND R'AKIBA AGREED WITH HIM.
מח או שחט אחד מהן והמתין לה עד שמתה
48 A contradiction was pointed out.
מט או שהחליד את הסכין תחת השני ופסקו רבי ישבב אומר
49 We have learnt: The following defects render cattle trefah:
נ נבלה ר"ע אומר
50 
נא טרפה
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נב כלל אמר רבי ישבב משום רבי יהושע
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נג כל שנפסלה בשחיטתה נבלה
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נד כל ששחיטתה כראוי ודבר אחר גרם לה ליפסל טרפה
54 
נה והודה לו רבי עקיבא:
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נו <big><strong>גמ׳</strong></big> שחט את הוושט וכו' והודה לו רבי עקיבא
56 
נז ורמינהי אלו טרפות בבהמה
57 
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