Chullin 82

יחקה את הצדוקים:

TO FOLLOW THE WAYS OF THE HERETICS.<span class="x" onmousemove="('comment',' Or: 'to confirm the heretics (i.e., minim) in their ways'. (Rashi) .');">¹</span>

<big><strong>גמ׳</strong></big> אין שוחטין לא לתוך וכו':

<big><b>GEMARA: </b></big>ONE MAY NOT SLAUGHTER INTO THE SEA.

מאי שנא לתוך ימים דלא דאמרי

Why is it that a person may not slaughter into the sea?

לשרא דימא קא שחיט לתוך עוגה של מים נמי אמרי

It is, is it not, because it might be said that he is slaughtering to the deity of the sea?

לבבואה קא שחיט

Then is it the same when a person slaughters into a pool of water, for it might be said that he is slaughtering to the image [reflected in the water? ] - Raba answered: This was taught only regarding turbid water.<span class="x" onmousemove="('comment',' An image would not then be discernible in the water; it is therefore permitted.');">²</span>

אמר רבא

ONE MAY NOT SLAUGHTER AT ALL INTO A PIT, YET A PERSON MAY DIG A PIT etc. Have you not just said that one may not slaughter into a pit at all? - Abaye answered: The first clause refers to a pit in th street.

בעכורים שנו:

Said to him Raba: Since the final clause reads: IN THE STREET, HOWEVER, HE SHOULD NOT DO SO, it follows that the first clause does not refer to [a pit in] the street! - Raba therefore answered: This is the interpretation: ONE MAY NOT SLAUGHTER AT ALL INTO A PIT.

אין שוחטין לגומא וכו':

But if a person desires to keep his yard clean, what should he do?

והא אמרת

He should prepare a place close to the pit and slaughter there, and the blood may be allowed to trickle down into the pit.

אין שוחטין לגומא כלל

IN THE STREET, HOWEVER, HE SHOULD NOT DO SO LEST HE APPEAR TO FOLLOW THE WAYS OF THE HERETICS.

אמר אביי

A Baraitha was taught which supports Raba's view: If a person was travelling on a ship and there was no place on the ship where he might slaughter, he may stretch out his hand over the side of the ship and slaughter there, and the blood is allowed to trickle down the sides of the ship [into the sea].

רישא בגומא שבשוק

A person may not slaughter at all into a pit; but if he desires to keep his yard clean what should he do?

אמר ליה רבא והא מדקתני סיפא

He should prepare a place close to the pit and slaughter there, and the blood is allowed to trickle down into the pit.

ובשוק לא יעשה כן מכלל דרישא לאו בשוק עסקינן

In the street, however, he should not do so, for it is writte Neither shall ye walk in their statutes,<span class="x" onmousemove="('comment',' Lev. XVIII, 3.');">³</span>

אלא אמר רבא הכי קאמר

if he did so, there must be an enquiry concerning him.<span class="x" onmousemove="('comment',' For he may be a min (a heretic) and his bread and wine would be forbidden to be eaten by Jews.');">⁴</span>

אין שוחטין לגומא כל עיקר

<big><b>MISHNAH: </b></big>IF A MAN SLAUGHTERED [AN UNCONSECRATED ANIMAL OUTSIDE THE TEMPLE COURT] DECLARING IT TO BE<span class="x" onmousemove="('comment',' Lit., 'in the name of'. huk, oat');">⁵</span>

והרוצה לנקר חצרו כיצד הוא עושה

A BURNT-OFFERING OR A PEACE-OFFERING OR A GUILT-OFFERING FOR A DOUBTFUL Sln<span class="x" onmousemove="('comment',' Heb. The guilt-offering brought by a person who is in doubt whether he has committed an act which must be atoned for by a sin-offering. This sacrifice is merely suspensive until the doubt will be settled and it will be known whether this person must bring a sin-offering as well or not.');">⁶</span>

עושה מקום חוץ לגומא ושוחט ודם שותת ויורד לגומא

OR THE PASSOVER-OFFERING OR A THANK-OFFERING, THE SLAUGHTERING IS INVALID;<span class="x" onmousemove="('comment',' The sacrifices enumerated here can be vowed or offered as freewill-offerings at all times; the onlooker therefore might suppose that the slaughterer has just now consecrated the animal for the particular offering mentioned and would believe that it is permitted to slaughter a consecrated animal outside the sanctuary. For this reason the Rabbis declared the slaughtering invalid.');">⁷</span>

ובשוק לא יעשה כן שלא יחקה את הצדוקים

R'SIMEON.

תניא כוותיה דרבא

HOWEVER, DECLARES IT VALID.<span class="x" onmousemove="('comment',' He is of the opinion that it should not be prohibited merely for appearance sake. V. however, Tosaf. ad loc.');">⁸</span>

היה מהלך בספינה ואין לו מקום בספינה לשחוט מוציא ידו חוץ לספינה ושוחט ודם שותת ויורד על דופני הספינה

IF TWO PERSONS HELD ONE KNIFE AND SLAUGHTERED [AN UNCONSECRATED ANIMAL OUTSIDE THE TEMPLE COURT], ONE DECLARING IT TO BE ONE OF THE ABOVE AND THE OTHER INTENDING IT FOR A LEGITIMATE PURPOSE, THE SLAUGHTERING IS INVALID.

ואין שוחט לגומא כל עיקר והרוצה לנקר חצרו כיצד הוא עושה

IF A MAN SLAUGHTERED [AN UNCONSECRATED ANIMAL OUTSIDE THE TEMPLE COURT] DECLARING IT TO BE A SIN-OFFERING OR A GUILT-OFFERING<span class="x" onmousemove="('comment',' Lit., 'a guilt-offering for a certain (sin) '.');">⁹</span>

עושה מקום חוץ לגומא ושוחט ודם שותת ויורד לגומא

OR A FIRSTLING OR THE TITHE [OF CATTLE] OR A SUBSTITUTE OFFERING.

ובשוק לא יעשה כן משום שנאמר

THE SLAUGHTERING IS VALID.<span class="x" onmousemove="('comment',' The sin-offering and the guilt-offering cannot be offered at all times either as a votive or a freewill-offering, but are incumbent upon, and can only be brought by those who have committed a sinful act. These as well as the firstling (v. Deut. XIV, 23) , the tithe (v. Lev. XXVII, 32) and the substitute offering (ibid. 10) are sacrifices of which the public are generally aware. Now as the public have no knowledge of this sacrifice to which the slaughterer refers it is obvious to all that he is not speaking the truth, so that there is no fear that an onlooker would receive a false impression.');">¹⁰</span>

(ויקרא יח, ג) ובחוקותיהם לא תלכו ואם עשה כן צריך בדיקה אחריו:

THIS IS THE RULE: IF ONE SLAUGHTERED AN ANIMAL DECLARING IT TO BE A SACRIFICE WHICH CAN BE BROUGHT EITHER AS A VOTIVE OR A FREEWILL-OFFERING IT IS INVALID, BUT IF HE DECLARES IT TO BE A SACRIFICE WHICH CANNOT BE BROUGHT EITHER AS A VOTIVE OR A FREEWILL-OFFERING IT IS VALID.

<big><strong>מתני׳</strong></big> השוחט לשם עולה לשם זבחים לשם אשם תלוי לשם פסח לשם תודה שחיטתו פסולה ור"ש מכשיר

<big><b>GEMARA: </b></big>IF ONE SLAUGHTERED.

שנים אוחזין בסכין ושוחטין אחד לשום אחד מכל אלו ואחד לשום דבר כשר שחיטתו פסולה השוחט לשם חטאת לשם אשם ודאי לשם בכור לשם מעשר לשם תמורה שחיטתו כשרה

DECLARING IT TO BE A BURNT OFFERING etc. Can a guilt-offering for a doubtful sin be brought as a votive or as a freewill-offering? - R'Johanan answered.

זה הכלל

The author of this view is R'Eliezer, who maintains that a person can offer a guilt-offering for a doubtful sin daily.

כל דבר שנידר ונידב השוחט לשמו אסור ושאינו נידר ונידב השוחט לשמו כשר:

Can the passover-offering be brought as a votive or as a freewill-offering [at any time]?

<big><strong>גמ׳</strong></big> השוחט לשם עולה

Is not its time fixed?<span class="x" onmousemove="('comment',' For the eve of the Passover.');">¹¹</span>

אשם תלוי בר נידר ונידב הוא

- R'Oshaia answered, It is different with the passover-offering, for it may be set aside for this purpose at any time during the year.<span class="x" onmousemove="('comment',' So that this man may be slaughtering now the animal which he has set apart for his paschal-offering, obviously not as the Passover-offering but as a peace-offering. And since it is being slaughtered outside the sanctuary the onlooker would receive a wrong impression.');">¹²</span>

אמר ר' יוחנן

R'Jannai said: The Mishnah refers only to unblemished animals, but in the case of blemished animals everybody knows [that it cannot be an offering].<span class="x" onmousemove="('comment',' And the slaughtering would be valid, as no one would pay any attention to the words of the slaughterer.');">¹³</span>

הא מני

R'Johanan, however, says that it refers even to blemished animals, for he might sometimes cover up the blemish and it would not be noticeable.

רבי אלעזר היא דאמר

IF ONE SLAUGHTERED.

מתנדב אדם אשם תלוי בכל יום

DECLARING IT TO BE A SIN-OFFERING.

פסח בר נידב ונידר הוא

R'Johanan said: The Mishnah refers only to the case where he [the slaughterer] was not obliged to bring a sin-offering, but where he was obliged to bring a sin-offering it might be said that he is slaughtering the animal as his sin-offering.<span class="x" onmousemove="('comment',' And the slaughtering would be invalid.');">¹⁴</span>

זמנא קביעא ליה

But he did not say.'

אמר ר' אושעיא

I declare it to be my sin-offering'? - R'Abbahu answered: We must suppose that he said: 'I declare it to be my sin-offering'.<span class="x" onmousemove="('comment',' In that case only is the slaughtering invalid; but where he did not use this formula or where it was known that he was not obliged to bring a sin-offering, his words are meaningless and the slaughtering is valid.');">¹⁵</span>

שאני פסח הואיל והפרשתו כל השנה כולה

A SUBSTITUTE OFFERING.

א"ר ינאי

R'Eleazar said: The Mishnah refers only to the case where he did not have a consecrated animal at home, but where he had a consecrated animal at home it might be said that he has just now substituted this animal for it.<span class="x" onmousemove="('comment',' And the slaughtering would be invalid.');">¹⁴</span>

לא שנו אלא תמימים אבל בעלי מומין מידע ידיע

But he did not say.'

ור' יוחנן אמר

I declare it to be a substitute for the consecrated animal I have at home'? - R'Abbahu answered: We must suppose here also that he said: 'I declare it to be a substitute for the consecrated animal I have at home.'<span class="x" onmousemove="('comment',' Here too, only in this case is the slaughtering invalid, but not where it was generally known that he had no consecrated animal in his home.');">¹⁶</span>

אפי' בעלי מומין נמי זימנין דרמי ליה מידי אמומא ולא ידיע:

THIS IS THE RULE.

השוחט לשם חטאת:

What does it include? - It includes the burnt-offering of a Nazirite.<span class="x" onmousemove="('comment',' Cf. Num. VI. 14. Even though it was not known that he was a Nazirite the slaughtering is invalid.');">¹⁷</span>

א"ר יוחנן

For you might have said that [everyone knows that] he has not vowed to be a Nazirite [so that his words are meaningless];<span class="x" onmousemove="('comment',' V. p. 223, n. 2.');">¹⁸</span>

לא שנו אלא שאינו מחוייב חטאת אבל מחוייב חטאת אימא

it is therefore included, because it is possible that he vowed in secret [to become a Nazirite]

לשום חטאתו הוא עושה

IF HE DECLARES IT TO BE A SACRIFICE WHICH CANNOT BE BROUGHT EITHER AS A VOTIVE OR FREEWILL-OFFERING IT IS VALID.

והא לא קאמר לשם חטאתי

What does this include? - It includes the burnt-offering of a woman after childbirth.<span class="x" onmousemove="('comment',' Cf. Lev. XII. 6. The slaughtering in this case is valid.');">¹⁹</span>

אמר ר' אבהו

R'Eleazar said: This is so only when he has no wife, but if he has a wife it might be said that he is slaughtering it [for a burnt-offering] on her behalf.<span class="x" onmousemove="('comment',' And the slaughtering would be invalid.');">²⁰</span>

באומר לשם חטאתי:

But he did not say.'

לשם תמורה:

I declare it to be the burnt-offering of my wife'? - R'Abbahu answered: We must suppose that he said: 'I declare it to be the burnt-offering of my wife'.

אמר ר"א

Is not this obvious?

לא שנו אלא שאין לו זבח בתוך ביתו אבל יש לו זבח בתוך ביתו אימא אמורי אמיר ביה

והא לא קאמר לשם תמורת זבחי

א"ר אבהו

באומר לשם תמורת זבחי:

זה הכלל:

לאתויי מאי

לאתויי עולת נזיר דמהו דתימא

הא לא נדר אימר נדר בצינעא

ושאינו נידר ונידב

לאתויי עולת יולדת

א"ר אלעזר

לא שנו אלא שאין לו אשה אבל יש לו אשה אימר לשמה הוא עושה

והא לא קאמר לשם עולת אשתי

א"ר אבהו

באומר לשם עולת אשתי

פשיטא