Chullin 75

Chapter 75

א גועה והטילה ריעי וכשכשה באזנה הרי זה פירכוס
1 It is an adequate sign of vitality if it lows or excretes or moves its ear'.
ב אמר להו
2 He thereupon remarked: 'Does Abba<span class="x" onmousemove="('comment',' I.e., Rab, whose real name was Abba Arika. According to Rashi, however, Abba was a title of honour given to Rab; but see Tosaf. s.v. lhrymt');"><sup>1</sup></span>
ג אצטריכא ליה לאבא לאזוזי אוני
3 really require the moving of the ear?<span class="x" onmousemove="('comment',' The jerking of the ear is indeed too great a degree of vitality to expect in a dying animal.');"><sup>2</sup></span>
ד שאני אומר
4 I am of the opinion that whatever movement [the animal makes], provided it is not a movement brought about by the expiration of its life, [is a sufficient sign of vitality]'.
ה כל שאינו דברים שהמיתה עושה
5 And what are the movements brought about by the expiration of life? - Said R''Anan: Mar Samuel explained it to me thus: If its foreleg was bent and it stretched it out - this is a movement brought about by the expiration of life; if its foreleg was outstretched and it bent it - this is a movement not brought about by the expiration of life.
ו מאי נינהו דברים שהמיתה עושה
6 But what does he teach us?
ז אמר רב ענן לדידי מפרשא לי מיניה דמר שמואל
7 We have learnt it [already]: IF A SMALL ANIMAL STRETCHED OUT ITS FORELEG [AT THE END OF THE SLAUGHTERING] BUT DID NOT WITHDRAW IT, IT IS INVALID, FOR THIS WAS BUT AN INDICATION OF THE EXPIRATION OF ITS LIFE.
ח היתה ידה כפופה ופשטתה דבר שהמיתה עושה פשוטה וכפפה דברים שאין המיתה עושה
8 Now it follows from this, does it not, that if it did withdraw it, it is valid? - No.
ט מאי קמ"ל
9 From our Mishnah I might have concluded that only if its foreleg was bent and it stretched it out and then bent it again it is valid, but not was first outstretched and it merely bent it; he therefore teaches us [that this latter is a sufficient sign of vitality].
י תנינא
10 An objection was raised: [It was taught:] R'Jose said: R'Meir used to say that the lowing of an animal while it was being slaughtered was not a sign of vitality.
יא בהמה דקה שפשטה ידה ולא החזירה פסולה שאינה אלא הוצאת נפש
11 R'Eliezer son of R'Jose reported in the name of R'Jose.
יב הא החזירה כשרה
12 Even if it excreted or moved its tail to and fro it is not a sign of vitality.
יג אי ממתני' הוה אמינא
13 Is there not here a contrad in regard to lowing and also in regard to excreting? - In regard to lowing there is no contradiction because in the one case<span class="x" onmousemove="('comment',' The statement by Rab. Lowing loudly or excreting vigorously is according to Rab a sufficient sign of vitality.');"><sup>3</sup></span>
יד דוקא דכייפה ופשטה והדר כייפה לה אבל פשוטה וכפפתה לא קמ"ל
14 the noise was loud and in the other case<span class="x" onmousemove="('comment',' The Baraitha just quoted.');"><sup>4</sup></span>
טו מיתיבי
15 the noise was faint.
טז ר' יוסי אומר היה ר"מ אומר
16 And also in regard to excreting there is no contradiction for in the one case<span class="x" onmousemove="('comment',' The Baraitha just quoted.');"><sup>4</sup></span>
יז גועה בשעת שחיטה אין זה פירכוס
17 the animal discharged excrement feebly and in the other case<span class="x" onmousemove="('comment',' The statement by Rab. Lowing loudly or excreting vigorously is according to Rab a sufficient sign of vitality.');"><sup>3</sup></span>
יח ר"א ברבי יוסי אומר משמו
18 it discharged vigorously.
יט אפילו הטילה ריעי וכשכשה בזנבה אין זה פירכוס
19 R'Hisda said: [It has been reported that] the indications of vitality which the Rabbis require must occur a the end of the slaughtering.
כ קשיא גועה אגועה קשיא ריעי אריעי
20 But 'at the end of the slaughtering', [I say], really means the middle of the slaughtering, and it excludes only the case where the indications occur at the beginning of the slaughtering.<span class="x" onmousemove="('comment',' In which case the slaughtering is invalid because the animal had probably expired before the completion of the slaughtering.');"><sup>5</sup></span>
כא גועה אגועה לא קשיא
21 R'Hisda added: Whence do I know this?
כב הא דעבי קלה הא דעמי קלה
22 From [our Mishnah] which we learnt: IF A SMALL ANIMAL STRETCHED OUT ITS FORELEG BUT DID NOT WITHDRAW IT, IT IS INVALID.
כג ריעי אריעי נמי לא קשיא
23 Now when did it do so?
כד כאן בשותתת כאן במתרזת
24 Shall I say at the end of the slaughtering?
כה אמר רב חסדא
25 How long then must it continue to live?<span class="x" onmousemove="('comment',' Is it then reasonable to say that the stretching out of the foreleg by a small animal after the slaughtering (!) is insufficient?');"><sup>6</sup></span>
כו פירכוס שאמרו בסוף שחיטה
26 We must, therefore, say that it did so in the middle of the slaughtering.
כז מאי בסוף שחיטה באמצע שחיטה לאפוקי תחלת שחיטה דלא
27 Raba thereupon said to him, Indeed [I maintain that] it must do so at the end of the slaughtering, for I am of the opinion that if the animal did not do so at the end of the slaughtering one may be certain that life had expired some time previously.
כח אמר רב חסדא
28 R'Nahman B'Isaac said: The indications of vitality which [the Rabbis] require may occur at the beginning of the slaughtering.
כט מנא אמינא לה
29 R'Nahman B'Isaac added: Whence do I know this?
ל דתנן
30 From [our Mishnah] which we have learnt: R'SIMEON SAID, IF A MAN SLAUGHTERED [A DYING ANIMAL] BY NIGHT AND EARLY THE FOLLOWING MORNING FOUND THE SIDES [OF THE THROAT] FULL OF BLOOD, THE SLAUGHTERING IS VALID, FOR THIS PROVES THAT IT SPURTED [THE BLOOD], WHICH IS SUFFICIENT ACCORDING TO R'ELIEZER'S VIEW.
לא בהמה דקה שפשטה ידה ולא החזירה פסולה
31 And Samuel explained that the Mishnah referred to the sides of the throat.<span class="x" onmousemove="('comment',' In the Mishnah 'THE SIDES' might also mean 'the walls of the slaughter-house', and if this were the meaning, then it would not be difficult to ascertain on the following morning at what stage of the slaughtering the spurting of blood occurred; for if it happened at the beginning of the slaughtering when the animal had more vitality the blood would be found higher up on the wall or further away from the animal than if it occurred in the middle of the slaughtering. On the other hand, according to Samuel's interpretation of the Mishnah there are obviously no means of ascertaining at what stage in the slaughtering the animal spurted blood.');"><sup>7</sup></span>
לב אימת
32 Now if you say that the indication of vitality may occur at the beginning of the slaughtering, it is well; but if you say that it must occur at the end of the slaughtering, [then why is the slaughtering valid? ] it might have spurted the blood only at the beginning of the slaughtering!<span class="x" onmousemove="('comment',' And this would not be a sufficient indication of vitality.');"><sup>8</sup></span>
לג אילימא בסוף שחיטה כל היכי תיחי ותיזיל
33 But perhaps the spurting of blood indicates a greater measure of vitality!<span class="x" onmousemove="('comment',' It is therefore suggested that spurting even if it occurs at the beginning of the slaughtering is sufficient, whereas all other indications must occur either in the middle or at the end of the slaughtering.');"><sup>9</sup></span>
לד אלא לאו באמצע שחיטה
34 - But is it greater?
לה א"ל רבא
35 Have we not learnt: R'ELIEZER SAYS, IT IS SUFFICIENT IF IT SPURTED [THE BLOOD]? - It is a measure of vitality less than that required by Rabban Gamaliel<span class="x" onmousemove="('comment',' Who requires a movement of both the foreleg and the hind leg. It is to be noted that in our text of the Mishnah the author of this view is R. Simeon b. Gamaliel and not Rabban Gamaliel, though in many MSS. the reading in the Mishnah is also Rabban Gamaliel');"><sup>10</sup></span>
לו לעולם בסוף שחיטה שאני אומר
36 but greater than that required by the Rabbis.
לז כל שאינה עושה כן בסוף שחיטה בידוע שנשמתה נטולה הימנה קודם לכן
37 Rabina said: Sama B. Hilkia told me that the father of Bar Abubram (others read: the brother of Bar Abubram) raised this question: But is it [the spurting of blood] greater than that required by the Rabbis?
לח ר"נ בר יצחק אמר
38 Does it not read in the Mishnah, THE SAGES SAY, [THE SLAUGHTERING IS INVALID] UNLESS IT JERKED EITHER ITS FORELEG OR ITS HIND LEG?
לט פירכוס שאמרו בתחלת שחיטה
39 Now with whom do the Sages argue?
מ אמר ר"נ בר יצחק
40 With R'Simeon B'Gamaliel?
מא מנא אמינא לה
41 Then they should have said: 'If only it jerked'.<span class="x" onmousemove="('comment',' The word, 'unless', implies that the requirement or test suggested is stricter than that stated in the preceding passage. Now if the Sages are less stringent than R. Gamaliel they should merely have said: 'If only it jerked' etc.');"><sup>11</sup></span>
מב דתנן אמר ר"ש
42 Clearly therefore they are arguing with R'Eliezer.
מג השוחט בלילה ולמחר מצא כתלים מלאים דם כשרה שזינקה וכמדת ר"א
43 Now if you say that it [the spurting of blood] is a greater measure of vitality [than that required by the Sages], why [do they say] UNLESS?<span class="x" onmousemove="('comment',' They should have said: 'If only'.');"><sup>12</sup></span>
מד ואמר שמואל
44 Raba said: The indications of vitality which the Rabbis require must occur at the end of the slaughtering.<span class="x" onmousemove="('comment',' I.e., even after the slaughtering has been completed the animal must struggle and show signs of vitality.');"><sup>13</sup></span>
מה כותלי בית שחיטה שנינו
45 Raba added: Whence do I know this?
מו אי אמרת בשלמא בתחלת שחיטה שפיר אלא אי אמרת בסוף שחיטה ליחוש דלמא בתחלת שחיטה זינקה
46 From [the following Baraitha] which was taught: [It is written,] When a bullock,
מז ודלמא שאני זינוק דעדיף
47 
מח ומי עדיף
48 
מט והתנן ר"א אומר
49 
נ דייה אם זינקה
50 
נא קל מדרבן גמליאל ועדיף מדרבנן
51 
נב אמר רבינא
52 
נג אמר לי סמא בר חילקאי אקשי בה אבוה דבר אבוברם ואמרי לה אחוה דבר אבוברם
53 
נד ומדרבנן מי עדיף
54 
נה והא תנן וחכמים אומרים
55 
נו עד שתפרכס או ביד או ברגל
56 
נז רבנן אהייא קיימו
57 
נח אילימא אדר"ג כיון שפירכסה מיבעי ליה
58 
נט אלא פשיטא אדר"א ואי עדיף מאי עד
59 
ס רבא אמר
60 
סא פירכוס שאמרו בסוף שחיטה
61 
סב אמר רבא
62 
סג מנא אמינא לה
63 
סד דתניא
64 
סה שור
65 
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