Chullin 7

דקוריא של צפרים קוטע ראשו של אחד מהן ונותן לו אכלו מותר לאכול משחיטתו ואם לאו אסור לאכול משחיטתו

baskets of [slaughtered] birds, he cuts off the head of one of the birds and gives 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.

אביי דייק מרישא רבא דייק מסיפא

Now Abaye emphasizes the first part of this statement, whereas Raba emphasizes the second part of the statement.<span class="x" onmousemove="('comment',' I.e., Abaye who supra ');">¹</span>

אביי דייק מרישא

Abaye emphasizes the first part of the statement, [viz.] the reason [why the slaughtering of a Cuthean is valid is] that 'an Israelite was standing over him at the time', which implies that if the Israelite was merely going in and out it is not sufficient.

טעמא דישראל עומד על גביו אבל יוצא ונכנס לא

Raba, on the other hand, emphasizes the second part of this statement, viz, the reason [why the prescribed test is necessary is] because 'he came and found that [the Cuthean] had slaughtered', which implies that if the Israelite was going in and out at the time it is in order.<span class="x" onmousemove="('comment',' Without the need of a further test.');">²</span>

רבא דייק מסיפא

Now according to Abaye, is not the second clause difficult to explain?<span class="x" onmousemove="('comment',' For the second clause implies that if the Israelite were going in and out at the time, the slaughtering would be valid without the necessity of administering the olive's bulk of flesh.');">³</span>

טעמא דבא ומצאו ששחט אבל יוצא ונכנס שפיר דמי

Abaye will tell you.

ולאביי קשיא סיפא

A person going in and out can also be described as one who came and found that he had slaughtered.

אמר לך

And according to Raba, is not the first clause difficult to explain?<span class="x" onmousemove="('comment',' For the first clause implies that if the Israelite were not standing by, but merely going in and out, the slaughtering would not be valid unless the Cuthean ate of the flesh.');">⁴</span>

יוצא ונכנס נמי בא ומצאו קרי ליה

- Raba will say.

ולרבא קשיא רישא

A person going in and out is regarded as one who is standing over him.'

אמר לך

And so, too, if [the Israelite] found in the possession of a Cuthean baskets of slaughtered birds, he cuts the head of one of the birds etc.'

יוצא ונכנס נמי כעומד על גביו דמי

Is this a sufficient test?

כיוצא בו מצא בידו דקוריא של צפרין קוטע ראשו כו'

Perhaps it was only this one bird that he slaughtered properly? - R'Manasseh said, (Mnemonic: putting a knife on rams).<span class="x" onmousemove="('comment',' A mnemonic of the three laws taught by R. Manasseh in this Tractate. 'Putting' refers to the law dealt with here: 'where the Israelite put the basket . . ' 'Knife' v. infra 31a. 'Rams' v. infra 51a.');">⁵</span>

אמאי

This is a case where [the Israelite] put the basket under the lap of his garments [and took out a bird at random].

ליחוש דלמא האי הוא דהוה שחיט שפיר

But perhaps the Cuthean had made a sign on the bird [by which he recognized it]? - R'Merharsheya said: It is a case where [the Israelite] has crushed the bird.<span class="x" onmousemove="('comment',' Thus obliterating any distinguishing sign that may have been on it.');">⁶</span>

אמר רב מנשה

But may it not be that the Cutheans maintain that birds do not require Shechitah according to the law of the Torah?<span class="x" onmousemove="('comment',' For the verse: Then thou shalt slaughter of thy herd and of thy flock . . as I have commanded thee, Deut. XII 21, does not specifically mention birds.');">⁷</span>

(סימן מכני"ס איזמ"ל בזכרי"ם) במכניסן תחת כנפיו

- If you use this argument [you might ask:] Are the rules against pausing, pressing, thrusting, deflecting and tearing,<span class="x" onmousemove="('comment',' For the meaning of these five technical terms vide infra ');">⁸</span>

ודלמא סימנא הוה יהיב ליה בגויה

specifically written [in the Torah]?

אמר רב משרשיא

What you must therefore admit, is that, since they have adopted these rules, they certainly observe them;<span class="x" onmousemove="('comment',' And we may rely upon them.');">⁹</span>

דממסמס ליה מסמוסי

so in our case, too, since they have adopted [Shechitah for birds], they certainly observe it.

ודלמא קסברי כותים

Now, as to the observance or non-observance [by the Cutheans] of adopted unwritten customs, there are differences of opinion among Tannaim;<span class="x" onmousemove="('comment',' Plural of Tanna.');">¹⁰</span>

אין שחיטה לעוף מן התורה

for it has been taught: The unleavened bread of a Cuthean may be eaten [on Passover] and an Israelite fulfils his obligation by eating of it on the [first night of] Passover.<span class="x" onmousemove="('comment',' During the festival of Passover an Israelite must abstain from eating anything which is leavened, whereas on the first night of the festival there is an obligation to eat Mazzah, or unleavened bread, which has been carefully supervised and specially prepared for the festival, v. Pes. 400.');">¹¹</span>

ולטעמיך שהייה דרסה חלדה הגרמה ועיקור מי כתיבן

R'Eliezer says.

אלא כיון דאחזיקו בהו אחזיקו בהו ה"נ כיון דאחזיקו אחזיקו

It may not be eaten, because they are not versed in the details of the precepts like an Israelite.

ואחזוק ולא אחזוק בדלא כתיבא תנאי היא דתניא

R'Simeon B'Gamaliel says.

מצת כותי מותרת ואדם יוצא בה ידי חובתו בפסח

Whatever precept the Cutheans have adopted, they are very strict in the observance thereof, more so than Israelites.

ר"א אוסר לפי שאין בקיאין בדקדוקי מצות כישראל

The Master said: 'The unleavened bread of a Cuthean may be eaten, and an Israelite fulfils his obligation by eating of it on the [first night of] Passover'.

רשב"ג אומר

Is not this obvious?<span class="x" onmousemove="('comment',' Since it is permitted to be eaten, surely he thereby fulfils his obligation!');">¹²</span>

כל מצוה שהחזיקו בה כותים הרבה מדקדקין בה יותר מישראל

- [No.] You might say that they are not versed in the regulation of careful supervision;<span class="x" onmousemove="('comment',' And therefore one does not fulfil one's obligation by eating this Mazzah, even though it is unleavened.');">¹³</span>

אמר מר

he, therefore, teaches you [that an Israelite fulfils his obligation by eating of it.] R'Eliezer says.

מצת כותי מותרת ואדם יוצא בה ידי חובתו בפסח

It may not be eaten, because they are not versed in the details o the precepts like an Israelite'; for he is of the opinion that they are not versed in [the regulation of] supervision.<span class="x" onmousemove="('comment',' I.e., to guard the dough against becoming leavened. Var. lec., they are not well versed in (what constitutes) leaven. V. Rashi.');">¹⁴</span>

פשיטא

R'Simeon B'Gamaliel says: Whatever law the Cutheans have adopted, they are very strict in the observance thereof, more so than Israelites'.

מהו דתימא

Is not this view the same as that of the first Tanna?<span class="x" onmousemove="('comment',' For both Rabbis are of the opinion that it may be eaten.');">¹⁵</span>

לא בקיאי בשימור קמ"ל

- There is this difference between them, namely: A law which is written in the Torah but it is not known whether the Cutheans have adopted it.

ר"א אוסר לפי שאין בקיאין בדקדוקי מצות

The first Tanna is of the opinion that, since it is a written law, even though we do not know whether they have adopted it, [we can rely upon them].

קסבר

R'Simeon B'Gamaliel holds the view that only if they have adopted it can they be relied upon, but not otherwise.

לא בקיאי בשימור

If this is so, why does R'Simeon B'Gamaliel say: 'Whatever precept the Cutheans have adopted'?

רשב"ג אומר

He should say: 'If they have adopted it'.<span class="x" onmousemove="('comment',' The expression 'Whatever law' includes even unwritten laws; for if it refers to written laws only, then R. Simeon b. Gamaliel, controverting the decision of the first Tanna, who specifically deals with a written law, namely. Mazzah, should have said: 'If they have adopted it they are reliable'.');">¹⁶</span>

כל מצוה שהחזיקו בה כותים הרבה מדקדקין בה יותר מישראל

This, rather, is the real difference between them, namely: An unwritten law which has been adopted by them.<span class="x" onmousemove="('comment',' E.g. the law relating to Shechitah.');">¹⁷</span>

היינו ת"ק

The first Tanna is of the opinion that, since it is an unwritten law, even though the have adopted it, they do not [observe it]; R'Simeon B'Gamaliel holds the view that, since they have adopted it, they observe it.

איכא בינייהו דכתיבא ולא אחזיקו בה

The [above] text [stated]:<span class="x" onmousemove="('comment',' Supra p. 7.');">¹⁸</span>

ת"ק סבר

'Raba said: In the case of an Israelite apostate who eats carrion in order to satisfy his appetite, one prepares the knife and gives it to him, and then we may eat of his slaughtering'.

כיון דכתיבא אע"ג דלא אחזיקו בה

What is the reason for this? - Because, since there is the possibility of permissible and forbidden [food]<span class="x" onmousemove="('comment',' For it is at his disposal to slaughter according to ritual.');">¹⁹</span>

ורשב"ג סבר

he would not leave what is permitted and eat what is forbidden.

אי אחזוק אין אי לא אחזוק לא

If so, [should we not argue in like manner] even where a knife is not prepared for him? - No, for he would not go to any trouble.<span class="x" onmousemove="('comment',' To prepare the knife. .nj');">²⁰</span>

אי הכי כל מצוה שהחזיקו בה כותים אם החזיקו מיבעי ליה

Said the Rabbis to Raba.

אלא איכא בינייהו דלא כתיבא ואחזיקו בה

These is [a Baraitha] taught that supports your view, viz: The leavened bread<span class="x" onmousemove="('comment',' Heb, Hamez, leavened bread, or any other matter containing leavened substance.');">²¹</span>

תנא קמא סבר

of transgressors<span class="x" onmousemove="('comment',' Those who do not destroy all leavened bread before the passover, according to prescribed law (Exod. XII, 15) , because of the loss it entails.');">²²</span>

כיון דלא כתיבא אע"ג דאחזיקו בה נמי לא

is, immediately after the Passover,

רשב"ג סבר

כיון דאחזוק אחזוק

גופא אמר רבא

ישראל מומר אוכל נבילות לתיאבון בודק סכין ונותן לו ומותר לאכול משחיטתו

מאי טעמא

כיון דאיכא התירא ואיסורא לא שביק התירא ואכיל איסורא

אי הכי כי לא בדק נמי

מיטרח לא טרח

אמרו ליה רבנן לרבא תניא דמסייע לך

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