Chullin 8

Chapter 8

א מותר מיד מפני שהן מחליפין

1 permitted [to be eaten], because they exchange it [for non-Jewish bread].<span class="x" onmousemove="('comment',' And the leavened bread of non-Jews which remained over Passover is permitted to be eaten immediately after Passover, v. Pes. 28a. However, the transgressor himself, who made the exchange, may not eat it; for otherwise, the law forbidding any benefit to be derived from the Hamez of a Jew which has remained over Passover can be circumvented by exchanging it for the Hamez of non.Jews.');">1

ב סברוה הא מני

2 Now, it was thought, that the author of this Baraitha was R'Judah, who holds that leavened bread which has remained over Passover is forbidden by Biblical law,2

ג רבי יהודה היא דאמר

3 and yet the Baraitha says: It is permitted because they exchange it; thus one can prove the principle that a person would not leave what is permitted and eat what is forbidden.

ד חמץ אחר הפסח דאורייתא

4 Is this really so?

ה וקתני

5 Perhaps the author [of the Baraitha] is R'Simeon, who holds that leavened bread which has remained over Passover is forbidden only by Rabbinic law,2

ו מפני שהן מחליפין אלמא לא שביק התירא ואכיל איסורא

6 and therefore st is only in connection with Rabbinic laws that a lenient view is taken, but not in connection with Biblical laws?3

ז ממאי

7 - Be it so, that the author is R'Simeon; but does [the Baraitha] say: Because I assume that they exchange it?

ח דלמא ר"ש היא דאמר

8 It says: Because they exchange It,.<span class="x" onmousemove="('comment',' And the leavened bread of non-Jews which remained over Passover is permitted to be eaten immediately after Passover, v. Pes. 28a. However, the transgressor himself, who made the exchange, may not eat it; for otherwise, the law forbidding any benefit to be derived from the Hamez of a Jew which has remained over Passover can be circumvented by exchanging it for the Hamez of non.Jews.');">1

ט חמץ אחר הפסח דרבנן וכי מקילינן בדרבנן בדאורייתא לא מקילינן

9 e, they certainly exchange it.

י ותיהוי נמי ר"ש מי קתני

10 It follows, therefore, that if in connection with Rabbinic laws [we say] a person would not leave what is permitted and eat what is forbidden, how much more so in connection with Biblical laws!<span class="x" onmousemove="('comment',' For a prohibition specifically enacted in the Torah would be more strictly observed by the Cutheans than a Rabbinic law. The result is that Raba's view is supported by the Baraitha quoted whether the author of it is R. Judah or R. Simeon.');">4

יא שאני אומר החליפו

11 Can we say that the following [Baraitha] supports Raba's view?

יב מפני שמחליפין קתני דודאי מחליפין

12 [For it was taught:] 'All may slaughter, even a Cuthean, even an uncircumcised Israelite, even an Israelite apostate'.

יג ומה בדרבנן לא שביק התירא ואכיל איסורא בדאורייתא לא כ"ש

13 Now, what is meant by an uncircumcised Israelite?

יד לימא מסייע ליה

14 Shall I say it is one whose brothers have died as a result of circumcision?

טו הכל שוחטין ואפילו כותי ואפילו ערל ואפילו ישראל מומר

15 Surely such a one is a good Israelite!5

טז האי ערל ה"ד

16 Clearly, then, it can only mean one who is opposed to the law of circumcision; and the Tanna is of the opinion that one who is opposed to one law is not regarded as one opposed to the whole Torah.

יז אילימא מתו אחיו מחמת מילה האי ישראל מעליא הוא

17 Let us now read the last statement: 'Even an Israelite apostate'.

יח אלא פשיטא מומר לערלות וקא סבר

18 What is meant by an Israelite apostate?

יט מומר לדבר אחד לא הוי מומר לכל התורה כולה

19 If it means one who is opposed to one particular law, then it is identical with [our interpretation of] an uncircumcised Israelite'.6

כ אימא סיפא

20 It can only mean one who is opposed to this particular practice [Shechitah, and yet he is permitted to slaughter,] thus supporting Raba's view! - It is not so.

כא ואפילו ישראל מומר

21 Indeed, it might be said that one who is opposed to this particular practice [Shechitah] may not [slaughter], because since he constantly disregards it7

כב האי מומר ה"ד

22 he deems it legitimate;<span class="x" onmousemove="('comment',' Therefore one cannot apply to him the principle: 'He would not leave what is permitted and eat what is forbidden', for to him an animal which has not been slaughtered according to ritual is still permitted.');">8

כג אי מומר לדבר אחר היינו מומר לערלות

23 but [by 'Israelite apostate is meant] one who is an apostate in respect of idolatry, and the view expressed is in accordance with the view of R''Anan, who said in the name of Samuel: In the case of an Israelite who is an apostate in respect of idolatry, we may eat of his slaughtering.

כד אלא לאו מומר לאותו דבר וכדרבא

24 The text [above stated]: R''Anan said in the name of Samuel, 'In the case of an Israelite apostate in resp of idolatry, we may eat of his slaughtering'; for so we find it written concerning Jehoshaphat, king of Judah, that he partook of the feast of Ahab,9

כה לא לעולם אימא לך

25 as it is written: And Ahab slaughtered sheep and oxen for him in abundance, and for the people that were with him, and persuaded him to go up with him to Ramoth-gilead.10

כו מומר לאותו דבר לא מ"ט

26 But is it not possible that Ahab slaughtered but Jehoshaphat did not eat? - It reads: And he persuaded him.

כז כיון דדש ביה כהתירא דמי ליה

27 Perhaps he persuaded him with words? - Persuasion [in Scripture] never means with words.

כח אלא מומר לעבודת כוכבים וכדרב ענן דאמר רב ענן אמר שמואל

28 Is this so?

כט ישראל מומר לעבודת כוכבים מותר לאכול משחיטתו

29 Is it not written: If thy brother persuade thee?11

ל גופא אמר רב ענן אמר שמואל

30 - This verse also means, by eating and drinking.

לא ישראל מומר לעבודת כוכבים מותר לאכול משחיטתו שכן מצינו ביהושפט מלך יהודה שנהנה מסעודת אחאב שנאמר

31 But is it not written: And thou didst persuade Me to destroy him without cause?12

לב (דברי הימים ב יח, ב) ויזבח לו אחאב צאן ובקר לרוב ולעם אשר עמו ויסיתהו לעלות אל רמות גלעד

32 With reference to the Most High it is different.13

לג ודלמא מיזבח זבח מיכל לא אכל

33 But is it not possible that he drank [wine] and did not eat [meat]? - But why distinguish and say that drinking [the wine is permitted]?

לד ויסיתהו כתיב

34 Because you hold the view that one who is an apostate in respect of idolatry is not regarded as opposed to the whole Torah.

לה ודלמא בדברים

35 The same then holds good with regard to eating [meat], for one that is an apostate in respect of idolatry is not regarded as opposed to the whole Torah? - How can you compare the two! With regard to drinking, the only ground for its prohibition is the law concerning the ordinary wine of gentiles,<span class="x" onmousemove="('comment',' The ordinary wine of gentiles, about which it is not known whether it has been used for idolatrous purposes or not, was prohibited by the disciples of Shammai and Hillel in the first century C.E.');">14

לו אין הסתה בדברים

36 and at that period15

לז ולא

37 the ordinary wine of gentiles was not prohibited; but with regard to eating.

לח והכתיב

38 I maintain that one that is an apostate in respect of idolatry is regarde as opposed to the whole Torah.

לט (דברים יג, ז) כי יסיתך אחיך

39 - If you wish I can answer: It is not the custom of kings to drink without eating; and if you wish l can answer: It reads: And he slaughtered.

מ באכילה ובשתיה

40 and persuaded him,16

מא והכתיב

41 which suggests: How did he persuade him?

מב (איוב ב, ג) ותסיתני בו לבלעו חנם

42 By giving him to eat of what he had slaughtered.

מג למעלה שאני

43 But perhaps it was Obadiah17

מד ודלמא משתא אשתי מיכל לא אכל

44 who slaughtered the animals! - It reads: In abundance;16

מה מאי שנא שתיה

45 Obadiah could not have managed it all by himself.

מו דאמרינן

46 Perhaps the seven thousand [righteous men] slaughtered, for it is written: Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal!18

מז מומר לעבודת כוכבים לא הוי מומר לכל התורה כולה

47 - These were in hiding because of Jezebel.

מח אכילה נמי מומר לעבודת כוכבים לא הוי מומר לכל התורה כולה

48 But perhaps the servants of Ahab were righteous! - You cannot assume such a thing, for it is written: If a ruler hearkeneth to falsehood, all his servants are wicked.19

מט הכי השתא

49 But perhaps the servants of Jehoshaphat too were not righteous; therefore, that which was slaughtered by Ahab's men was eaten by Jehoshaphat's men, but that which was slaughtered by Obadiah was eaten by Jehoshaphat! - You cannot assume such a thing, for 'if a ruler hearkeneth to falsehood all his servants are wicked', it follows that if a ruler hearkeneth to the truth a his servants are righteous.

נ שתיה סתם יינן הוא ועדיין לא נאסר יינן של עובדי כוכבים אבל אכילה אימא לך

50 But perhaps that which was slaughtered by Ahab's servants was eaten by Ahab and his men, but that which was slaughtered by Jehoshaphat's servants was eaten by Jehoshaphat and his men! -

נא מומר לעבודת כוכבים הוי מומר לכל התורה כולה

נב איבעית אימא

נג לאו אורחיה דמלכא משתיא בלא מיכלא

נד ואיבעית אימא

נה ויזבח ויסיתהו כתיב במה הסיתו

נו בזביחה

נז ודלמא עובדיה זבח

נח לרוב כתיב עובדיה לא הוה ספיק

נט ודלמא שבעת אלפים זבוח דכתיב

ס (מלכים א יט, יח) והשארתי בישראל שבעת אלפים כל הברכים אשר לא כרעו לבעל וגו'

סא טמורי הוו מיטמרי מאיזבל

סב ודלמא גברי דאחאב הוו מעלו

סג לא ס"ד דכתיב

סד (משלי כט, יב) מושל מקשיב על דבר שקר כל משרתיו רשעים

סה ודלמא גברי דיהושפט נמי לא הוו מעלו זבוח גברי דאחאב אכול גברי דיהושפט זבוח עובדיה אכל יהושפט

סו לא סלקא דעתך מדמושל מקשיב על דבר שקר כל משרתיו רשעים הא לדבר אמת משרתיו צדיקים

סז ודלמא זבוח גברי דאחאב אכל אחאב וגבריה זבוח גברי דיהושפט אכל יהושפט וגבריה

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