## Bartenura on Mishnah Chullin Chapter 1

###### Bartenura on Mishnah Chullin 1:1:1
[Bartenura on Mishnah Chullin 1:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:1)

**הַכֹּל שׁוֹחֲטִין.** בַּגְּמָרָא פָּרֵיךְ, הַכֹּל שׁוֹחֲטִים לְכַתְּחִלָּה וּשְׁחִיטָתָן כְּשֵׁרָה דִּיעֲבַד. דְּמֵרֵישָׁא מַשְׁמַע דְּהַאי דִּמְרַבִּינַן מֵהַכֹּל שׁוֹחֲטִין לְכַתְּחִלָּה, וּבְסֵיפָא מַשְׁמַע דְּכִי מְרַבִּינַן מֵהַכֹּל, דִּיעֲבַד מְרַבִּינַן לֵיהּ, אֲבָל לְכַתְּחִלָּה לֹא אִתְרְבֵּי. וְהָא לֵיכָּא לְמֵימַר כֻּלַּהּ מַתְנִיתִין לְכַתְּחִלָּה וַחֲדָא קָתָנֵי, דְּכֵיוָן דְּתָנָא הַכֹּל שׁוֹחֲטִין פְּשִׁיטָא דִכְשֵׁרָה. וּבַמַּסְקָנָא מְפָרְשָׁא מַתְנִיתִין בַּגְּמָרָא הָכִי, הַכֹּל שׁוֹחֲטִין, כָּל הַמֻּמְחִים הַיּוֹדְעִים הִלְכוֹת שְׁחִיטָה שׁוֹחֲטִין, וְאַף עַל פִּי שֶׁאֵין מֻחְזָקִין, שֶׁלֹּא שָׁחֲטוּ לְפָנֵינוּ שְׁלֹשָׁה פְעָמִים לִרְאוֹת אִם יֵשׁ בָּהֶן כֹּחַ שֶׁלֹּא יִתְעַלְּפוּ בַּשְּׁחִיטָה וְיָבֹאוּ לִידֵי שְׁהִיָּה. בַּמֶּה דְבָרִים אֲמוּרִים דַּחֲשִׁיבֵי מֻמְחִים, בִּזְמַן שֶׁאֵלּוּ הַמּוֹסְרִים לוֹ לִשְׁחֹט יוֹדְעִים וּמַכִּירִים בּוֹ שֶׁיּוֹדֵעַ הִלְכוֹת שְׁחִיטָה, אֲבָל אִם אֵין יוֹדְעִים בּוֹ אִם יוֹדֵעַ הִלְכוֹת שְׁחִיטָה, לֹא יִשְׁחֹט. וְאִם שָׁחַט, בּוֹדְקִין אוֹתוֹ, וְאִם יוֹדֵעַ הִלְכוֹת שְׁחִיטָה, שְׁחִיטָתוֹ כְשֵׁרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הכל שוחטין – There is a refutation in the Gemara [that the words] הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” [refer to the case] ab initio [and the words] ושחיטתן –”their slaughtering” [refers to a case] de facto, since from the beginning [of the Mishnah] [these words] imply that what we include from [the words]הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” ab initio and from the conclusion [of the Mishnaic phrase] implies that when we include from [the word] הכל–”everyone” post facto, we [in fact] extend it, but ab initio, we do not extend [what is included in] it; and that we cannot say that our Mishnah withholds something ab initio and that one thing [only] is taught. And since [the Mishnah] teaches הכל שוחטין–everyone may [perform the act of ritual] slaughter [of animals], it is obvious that is fit [i.e. kosher] and that the upshot is [that] our Mishnah is explained as such in the Gemara. [The words] שוחטין–” [imply that] everyone may [perform the act of ritual] slaughter [of animals]” [means] that everyone who are specialists who know the laws of ritual slaughter [of animals] [may perform the act of] slaughter[ing] animals [ritually] even though they are not [necessarily] presumed for it, for they have not slaughtered [ritually] in the presence of us [i.e. the judges] three times to see if they have the [inner] fortitude not to be overcome (i.e., his hand not trembling – see Hullin 3b] while slaughtering and cause a pausing in the act of slaughtering [which would nullify their act ritually]. What case are we referring to? That they are considered specialists at the time that those who deliver to him [an animal] to ritually slaughter know and recognize in him that he knows the laws of ritual slaughter, but if they do not know concerning him if he [indeed] knows the laws of ritual slaughter, he should not [perform] a ritual slaughter, and if he did slaughter [an animal ritually], we examine him, and if he knows the laws of ritual slaughter, his [act of] slaughter[ing] is [considered] kosher–fit.


###### Bartenura on Mishnah Chullin 1:1:2
[Bartenura on Mishnah Chullin 1:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:2)

**חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן.** דַּאֲפִלּוּ דִּיעֲבַד וְיוֹדְעִים הִלְכוֹת שְׁחִיטָה אָסוּר לֶאֱכֹל מִשְּׁחִיטָתָן. דְּתָמִיד הֵן מֻחְזָקִין לְקַלְקֵל, שֶׁאֵין בָּהֶן דַּעַת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חוץ מחרש שוטה וקטן – For even post facto, and [even if] they (i.e., the deaf-mute, imbecile and minor] know the laws of ritual slaughter, it is forbidden to eat from their slaughtering, since they are always presumed to ruin it since they lack [mature] awareness.


###### Bartenura on Mishnah Chullin 1:1:3
[Bartenura on Mishnah Chullin 1:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:3)

**וְכֻלָּן שֶׁשָּׁחֲטוּ.** מִדְּלֹא קָתָנֵי וְאִם שָׁחֲטוּ, אֶלָּא וְכֻלָּן שֶׁשָּׁחֲטוּ, מַשְׁמַע דְּלָאו אַחֵרֵשׁ שׁוֹטֶה וְקָטָן גְּרֵידָא קָאֵי אֶלָּא אַף אַשֶּׁאֵין יוֹדְעִים בּוֹ אִם יוֹדֵעַ הִלְכוֹת שְׁחִיטָה דְרֵישָׁא קָאֵי, דְּבוֹדְקִין אוֹתוֹ. וְאִי לֵיתֵיהּ קַמָּן דְּלִבְדְּקֵיהּ, וְשָׁחַט וַאֲחֵרִים רוֹאִין אוֹתוֹ, שְׁחִיטָתוֹ כְשֵׁרָה. וְלֵית הִלְכָתָא כִּי הַאי מַתְנִיתִין. אֶלָּא אַף עַל גַּב דְּאֵין אֲחֵרִים רוֹאִין אוֹתוֹ וְלֵיתֵיהּ קַמָּן דְּלִבְדְּקֵיהּ, שְׁחִיטָתוֹ כְשֵׁרָה, דְּרֹב מְצוּיִן אֵצֶל שְׁחִיטָה מֻמְחִים הֵן, וְאַף לְכַתְּחִלָּה שׁוֹחֲטִין אַף עַל פִּי שֶׁאֵין אֲחֵרִים רוֹאִין אוֹתָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכולן ששחטו – Since it [our Mishnah] does not teach [the words] “ואם שחטו–and if they slaughtered” but rather [taught the words] “וכולן ששחטו–and everyone who slaughtered” implies that it [the words] do not [refer to] the deaf-mute, imbecile and minor alone, but even regarding those who they [i.e. the judges] do not know if [the individual] knows the laws of ritual slaughter since the first part of the Mishnah refers to [the fact] that they examine him or bring him before them to examine him and he slaughters and others seem him and bring him before them to examine him, his slaughtering is [considered] kosher–fit but the law does not follow this Mishnah but rather, even though others do not see him and bring him [i.e. the slaughterer] before them to examine him, his slaughtering is [considered] kosher–fit, since most [people who are engaged] in ritual slaughter are specialists and even ab initio, may slaughter, even if though others do not see him [perform this act].


###### Bartenura on Mishnah Chullin 1:1:4
[Bartenura on Mishnah Chullin 1:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:4)

**שְׁחִיטַת נָכְרִי.** אֲפִלּוּ כְּהִלְכָתָהּ וְיִשְׂרָאֵל עוֹמֵד עַל גַּבָּיו, נְבֵלָה. אֲבָל אֵינָהּ אֲסוּרָה בַהֲנָאָה, דְּדַוְקָא שְׁחִיטַת מִין הָאָדוּק לַעֲבוֹדָה זָרָה אֲסוּרָה בַהֲנָאָה, דִּסְתָם מַחֲשֶׁבֶת מִין לַעֲבוֹדָה זָרָה, אֲבָל נָכְרִי הָאָמוּר כָּאן הוּא מֵאוֹתָן שֶׁמַּעֲשֵׂה אֲבוֹתֵיהֶן בִּידֵיהֶן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שחיטת עובד כוכבים – even [if the act of a ritual slaughter performed by an idolater] if it is done according to Jewish law with a Jew standing over him, it [his act of slaughtering] is considered to be like that of a carrion (an animal who died naturally) but it is not prohibited to derive benefit from [his act of slaughtering] since specifically the act of slaughtering of a person who holds fast to his idolatrous beliefs, [a Jew] is prohibited to derive benefit [from his acts], but not regarding the thinking of a heretic regarding idolatrous practices, but the idolater spoken of here is from those actions follow the behavior of his ancestors.


###### Bartenura on Mishnah Chullin 1:1:5
[Bartenura on Mishnah Chullin 1:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:5)

**וּמְטַמְּאָה בְמַשָּׂא.** כְּדִכְתִיב (ויקרא יא) וְהַנּוֹשֵׂא אֶת נִבְלָתָהּ וְגוֹ', וְאַף עַל פִּי שֶׁלֹּא נָגַע. וְלֹא הָיָה צָרִיךְ לְמִתְנֵי, דְּכֵיוָן דִּנְבֵלָה הִיא בְּיָדוּעַ שֶׁנְּבֵלָה מְטַמְּאָה בְמַשָּׂא, אֶלָּא לוֹמַר לְךָ, זוֹ מְטַמְּאָה בְמַשָּׂא בִּלְבָד, וְיֵשׁ לְךָ אַחֶרֶת שֶׁמְּטַמְּאָה אֲפִלּוּ בְּאֹהֶל, וְאֵי זוֹ, זוֹ תִּקְרֹבֶת עֲבוֹדָה זָרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומטמאה במשא – As it is written (Leviticus 11:40): “[anyone who eats of its carcass shall wash his clothes and remain clean until evening;] and anyone who carries his carcass shall wash his clothes and remain clean until evening.” And even though he had not touched it. For the Mishnah did not have to teach this, for since it is something that died of itself (i.e., “neveilah”), it is known that an animal that died of itself defiles [an individual] by carrying it (i.e., a dead carcass), but it (the Mishnah) comes to inform you, that this defiles only via carrying alone, and there are others which defile even through content in the tent (where it is found). And which is this? An offering to an idol (Avodah Zarah 32b).


###### Bartenura on Mishnah Chullin 1:1:6
[Bartenura on Mishnah Chullin 1:1:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:6)

**הַשּׁוֹחֵט בַּלַּיְלָה וְכֵן הַסּוּמָא.** תָּנָא שׁוֹחֵט בַּלַּיְלָה דּוּמְיָא דְסוּמָא, מַה סּוּמָא בַּאֲפֵלָה אַף הַשּׁוֹחֵט בַּלַּיְלָה בַּאֲפֵלָה, וּבְהַאי הוּא דְּתָנָא הַשּׁוֹחֵט דִּיעֲבַד אִין לְכַתְּחִלָּה לֹא, אֲבָל כְּשֶׁאֲבוּקָה כְּנֶגְדּוֹ אֲפִלּוּ לְכַתְּחִלָּה שׁוֹחֲטִים בַּלַּיְלָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט בלילה וכן הסומא – The Mishnah teaches that an individual who slaughters [an animal] at night is compared to a blind individual. Just as a blind person in a dark place [should not engage in ritual slaughter], so too an individual who engages in ritual slaughtering at night in a dark place, and in this matter it [our Mishnah] teaches [through the use of the word] "השוחט"–he who performs ritual slaughter – post facto, yes, but not ab initio., but when there is a torch before him, even ab initio, he may perform acts of ritual slaughter at night.


###### Bartenura on Mishnah Chullin 1:1:7
[Bartenura on Mishnah Chullin 1:1:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:1:7)

**הַשּׁוֹחֵט בְּשַׁבָּת.** אַף עַל פִּי שֶׁאִם הָיָה מֵזִיד הָיָה מִתְחַיֵּב בְּנַפְשׁוֹ, שְׁחִיטָתוֹ כְשֵׁרָה. וּמִיהוּ אֲסוּרָה בַּאֲכִילָה לְיוֹמָהּ, דִּלְהָכִי תָּנֵי בְּשַׁבָּת וּבְיוֹם הַכִּפּוּרִים, לְאַקּוֹשֵׁי שַׁבָּת לְיוֹם הַכִּפּוּרִים, מַה יּוֹם הַכִּפּוּרִים אֲסוּרָה בַאֲכִילָה כָּל אוֹתוֹ הַיּוֹם מִשּׁוּם עִנּוּי, אַף שַׁבָּת אֲסוּרָה בַאֲכִילָה כָּל אוֹתוֹ הַיּוֹם. וּלְמוֹצָאֵי שַׁבָּת מֻתֶּרֶת בֵּין לוֹ בֵּין לַאֲחֵרִים. וְהַשּׁוֹחֵט לְחוֹלֶה בְּשַׁבָּת דִּבְהֶתֵּרָא קָא שָׁחַט, מֻתָּר לְבָרִיא לֶאֱכֹל מִמֶּנּוּ בְּאוֹתוֹ שַׁבָּת בָּשָׂר חַי, אֲבָל לֹא מְבֻשָּׁל, שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט בשבת – Even though that if he acted (by performing an act of ritual slaughter on Shabbat) willfully, he would make himself liable [to the death penalty], his [act of] ritual slaughter is [considered] fit; but however, it would be forbidden to consume it on that day, and for this reason, it [the Mishnah] teaches “[he who ritually slaughters] on the Sabbath and on the Day of Atonement” in order to make an analogy between the Sabbath and the Day of Atonement. Just as it forbidden to eat [it] on Yom Kippur the entire day because [of the requirement] of “afflicting [of one’s soul],” so too on the Sabbath it is forbidden in eating it the entire day. But on Saturday night (i.e., the aftermath of the Sabbath), it is permitted [to be consumed] whether by him or by others. And a person who performs an act of ritual slaughtering on Shabbat for an infirm individual has acted in a permissible manner, and it is permitted for a healthy individual to eat from that [what had been slaughtered] raw meat, but not cooked, lest he increase it for him.


###### Bartenura on Mishnah Chullin 1:2:1
[Bartenura on Mishnah Chullin 1:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:1)

**מַגַּל יָד.** יֵשׁ לָהּ שְׁתֵּי פִיּוֹת, הָאַחַת חֲלָקָה כַּסַּכִּין וְהָאַחַת יֵשׁ בָּהּ פְּגִימוֹת, וּבַצַּד שֶׁהִיא חֲלָקָה אֵין שׁוֹחֲטִים לְכַתְּחִלָּה, גְּזֵרָה שֶׁמָּא יִשְׁחֹט בַּצַּד הַפָּגוּם. וּלְהָכִי תָּנָא הַשּׁוֹחֵט דְּמַשְׁמַע דִּיעֲבַד אִין לְכַתְּחִלָּה לֹא. וְשָׁמְעִינַן מֵהָא, דְּסַכִּין פְּגוּמָה וְיֵשׁ בָּהּ כְּדֵי לִשְׁחֹט מִן הַפְּגָם וּלְהַלָּן, אָסוּר לִשְׁחֹט בָּהּ לְכַתְּחִלָּה, אֶלָּא אִם כֵּן כָּרַךְ הַפְּגָם בְּבֶגֶד אוֹ בְגֶמִי דְּהַשְׁתָּא לֵיכָּא לְמִגְזָר דִּלְמָא אָתֵי לִשְׁחֹט בִּמְקוֹם הַפְּגָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מגל יד – It has two edges (the מגל יד is an implement combining knife and saw) – one smooth like a knife and the other which has notches; and on the side which is smooth, one should not ab initio engage in ritual slaughter [with it] as a preventative measure lest one perform a ritual slaughter with the side that is defective. And therefore, the Tanna taught [the word] "השוחט"–”he who performs a ritual slaughtering” and it implies, that de facto, one may slaughter [with this utensil] but not ab initio. And we learn from this that a defective knife, which contains enough to ritually slaughter with from the defect and beyond, it is prohibited to perform ritual slaughtering with it ab initio, other than if one wraps the defective part in a garment or in bulrushes–reed-grass so that now it would not be possible to decree that perhaps he might come to slaughter in the place of defect.


###### Bartenura on Mishnah Chullin 1:2:2
[Bartenura on Mishnah Chullin 1:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:2)

**בְּצוֹר וּבְקָנֶה.** מַתְנִיתִין מַיְרֵי בְּצוֹר וּבְקָנֶה שֶׁהָיוּ תְלוּשִׁים וְלִבְסוֹף חִבְּרָן וְשָׁחַט בָּהֶן כְּשֶׁהֵן מְחֻבָּרִים, וְדִיעֲבַד אִין לְכַתְּחִלָּה לֹא. אֲבָל בִּמְחֻבָּר מֵעִקָּרוֹ, אֲפִלּוּ דִּיעֲבַד פָּסוּל. וְתָלוּשׁ גָּמוּר אֲפִלּוּ לְכַתְּחִלָּה שָׁרֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בצור ובקנה – Our Mishnah is speaking about a flint and–or a reed which are detached and later they were attached and one performed a ritual slaughter with them when they were attached, and de facto, one may use [it–them] but ab initio, one may not [use it–them], but if it was initially attached, even de facto it is prohibited. And that which is completely detached, even ab initio, is permitted [for use].


###### Bartenura on Mishnah Chullin 1:2:3
[Bartenura on Mishnah Chullin 1:2:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:3)

**צוֹר.** סֶלַע מְחֻדָּד. וּלְשׁוֹן מִקְרָא הוּא (שמות ד), וַתִּקַּח צִפּוֹרָה צֹר וַתִּכְרֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
צור – A sharp rock. And it is a Biblical expression [being used here] (Exodus 4:25): “[So Zipporah] took a flint and cut off [her son’s foreskin…].”


###### Bartenura on Mishnah Chullin 1:2:4
[Bartenura on Mishnah Chullin 1:2:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:4)

**הַכֹּל שׁוֹחֲטִים.** לַאֲתוֹיֵי יִשְׂרָאֵל מוּמָר לַעֲבֵרָה אַחַת אוֹ אֲפִלּוּ לַעֲבֵרוֹת הַרְבֵּה, שֶׁמֻּתָּר לֶאֱכֹל מִשְּׁחִיטָתוֹ. וְהוּא שֶׁלֹּא יִהְיֶה מוּמָר לַעֲבוֹדָה זָרָה אוֹ מְחַלֵּל שַׁבָּתוֹת בְּפַרְהֶסְיָא. וּבוֹדֵק יִשְׂרָאֵל כָּשֵׁר הַסַּכִּין וְנוֹתֵן לוֹ, מִפְּנֵי שֶׁחֶזְקָתוֹ שֶׁאֵינוֹ טוֹרֵחַ לִבְדֹּק, וְאַחַר כֵּן שׁוֹחֵט אֲפִלּוּ בֵּינוֹ לְבֵין עַצְמוֹ, וְחוֹזֵר יִשְׂרָאֵל וּבוֹדֵק סַכִּינוֹ לְאַחַר שְׁחִיטָה, אִם הִיא יָפָה שְׁחִיטָתוֹ כְשֵׁרָה. וְאֵלּוּ הַצְּדוֹקִין שֶׁאָנוּ קוֹרִין לָהֶן קַרָאִים, שֶׁאֵינָן מַאֲמִינִים בַּתּוֹרָה שֶׁבְּעַל פֶּה, שְׁחִיטָתָן פְּסוּלָה, אֶלָּא אִם כֵּן יִשְׂרָאֵל עוֹמֵד וְרוֹאֶה הַשְּׁחִיטָה מִתְּחִלָּה וְעַד סוֹף:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הכל שוחטין – To include a non-observant–non-conformist Jew in one area of transgression, or even for many transgressions – in that it is permitted to eat of his ritual slaughtering. And [as long as] that individual is not an apostate for idolatry or someone who violates the Sabbath in public. And a worthy (observant) Jew checks the knife and gives it to him, since he (the potential ritual-slaughterer) is considered as one who has not bothered to check [the knife] and afterwards performs the act of ritual slaughtering just for himself, and the [observant] Jew returns and checks his knife after the ritual slaughter, and if it [the knife] is fine, his ritual slaughter is considered valid. But those Sadducees whom we call Karaites who do not believe in the Oral Torah, their ritual slaughter is [considered] invalid, unless there was a Jew who would stand and watch the slaughtering from the beginning until the end.


###### Bartenura on Mishnah Chullin 1:2:5
[Bartenura on Mishnah Chullin 1:2:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:5)

**וּלְעוֹלָם שׁוֹחֲטִים.** בֵּין בַּיּוֹם, בֵּין בַּלַּיְלָה לְאוֹר הָאֲבוּקָה, בֵּין בְּרֹאשׁ הַגַּג, וְלֹא חָיְשִׁינַן שֶׁמָּא יֹאמְרוּ לִצְבָא הַשָּׁמַיִם עָלָה לִשְׁחֹט. וְכֵן שׁוֹחֲטִים בְּרֹאשׁ הַסְּפִינָה, דְּמוֹכְחָא מִלְּתָא דִּלְנַקֵּר סְפִינָתוֹ הוּא צָרִיךְ וְלֹא לְשַׂר הַיָּם קָשָׁחֵיט:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולעולם שוחטין – Whether during the daytime or whether at night by the light of a torch, whether on the top of a roof, and we don’t worry lest people say that he [the ritual slaughterer] went up to the hosts of heaven to [perform] ritual slaughtering. And similarly, one can perform ritual slaughtering at the top of a ship, the matter is proven that he needs to chisel his ship and that he is not slaughtering for the Chief of the Sea.


###### Bartenura on Mishnah Chullin 1:2:6
[Bartenura on Mishnah Chullin 1:2:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:6)

**וּבַכֹּל שׁוֹחֲטִים.** בֵּין בִּזְכוּכִית בֵּין בִּקְרוּמִית שֶׁל קָנֶה שֶׁהוּא עֵשֶׂב הַגָּדֵל בַּאֲגָם שֶׁחוֹתֵךְ כְּסַכִּין. אֲבָל בְּקָנֶה עַצְמוֹ אֵין שׁוֹחֲטִין בּוֹ לְכַתְּחִלָּה, מִפְּנֵי נִימִין שֶׁפּוֹרְשִׁים מִמֶּנּוּ וְנוֹקְבִים הַסִּימָנִים, וְאָתֵי לְמֶעְבַּד חֲלָדָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ובכל שוחטין – Whether [one uses] glass or uses the skin-like, scaly envelope of reed, which is tall grass in the lake which cuts like a knife. But the reed itself, one should not perform ritual slaughtering with it ab initio, on account of fibers that separate from it and perforate the organs and one might have [accidentally] passed the knife under cover (which invalidates a ritual slaughtering).


###### Bartenura on Mishnah Chullin 1:2:7
[Bartenura on Mishnah Chullin 1:2:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:7)

**מַגַּל קָצִיר.** שֶׁקּוֹצְרִים בָּהּ הַתְּבוּאָה. שֶׁפְּגִימוֹתֶיהָ נוֹטוֹת כֻּלָּן לְצַד אֶחָד בְּשִׁפּוּעַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מגל קציר – which is used to cut grain, as its notches bend slanting in one direction.


###### Bartenura on Mishnah Chullin 1:2:8
[Bartenura on Mishnah Chullin 1:2:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:8)

**מְגֵרָה.** סַכִּין מָלֵא פְגִימוֹת, וְיֵשׁ לְכָל פְּגִימָה מוֹרְשָׁא מִכָּאן וּמִכָּאן, דְּהַיְנוּ אוֹגְרוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מגירה – a knife filled with notches and each notch has projecting points in each direction which are knives having notches–indentations (see Hullin 17b – which catch the passing nail of the examiner).


###### Bartenura on Mishnah Chullin 1:2:9
[Bartenura on Mishnah Chullin 1:2:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:9)

**שִׁנַּיִם.** הַתְּחוּבִים בְּלֶחִי שֶׁל בְּהֵמָה. וְדַוְקָא כְּשֶׁהֵן שְׁנַיִם אוֹ יוֹתֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שינים – (teeth) which are inserted into the jawbone of the animal. And especially when there are two or more (teeth).


###### Bartenura on Mishnah Chullin 1:2:10
[Bartenura on Mishnah Chullin 1:2:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:10)

**וְהַצִּפֹּרֶן.** הַמְחֻבֶּרֶת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והצפורן – Which is attached [to the finger].


###### Bartenura on Mishnah Chullin 1:2:11
[Bartenura on Mishnah Chullin 1:2:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:11)

**שֶׁהֵן חוֹנְקִין.** שֶׁאֵין חוֹתְכִין, אֶלָּא קוֹרְעִין מֵחֲמַת הַפְּגִימוֹת. וְהַאי חוֹנְקִים, אַשְּׁאֵרָא קָאֵי וְלָאו אַצִּפֹּרֶן, דְּטַעֲמָא דְצִפֹּרֶן מִשּׁוּם מְחֻבָּר הוּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שהן חונקין – As they do not cut, but rather tear on account of the indentations [therein]. And these (a saw) produce anguish as if by choking (instead of cutting); this refers to the others, but not to the nail, and the reason concerning the nail is that it is attached.


###### Bartenura on Mishnah Chullin 1:2:12
[Bartenura on Mishnah Chullin 1:2:12](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:12)

**מַגַּל קָצִיר.** רָאשֶׁיהָ כְּפוּפִים מְאֹד וְדֶרֶךְ הֲלִיכָתָהּ אֵינָהּ קוֹרַעַת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מגל קציר – It heads are very bent and its [cutting] process does not tear.


###### Bartenura on Mishnah Chullin 1:2:13
[Bartenura on Mishnah Chullin 1:2:13](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:2:13)

**בֵּית שַׁמַּאי אוֹמְרִים נְבֵלָה.** וּמְטַמְּאָה בְמַשָּׂא. דְּגָזְרִינַן הוֹלָכָה אַטּוּ הוֹבָאָה. וּבֵית הִלֵּל לֹא גָזְרֵי, דַּאֲפוּשֵׁי טֻמְאָה לֹא מַפְשִׁינַן מִשּׁוּם גְּזֵרָה. אֲבָל בַּאֲכִילָה מוֹדוּ דַּאֲסוּרָה, גְּזֵרָה הוֹלָכָה אַטּוּ הוֹבָאָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בית שמאי אומרים נבילה – And it defiles by carrying, by which [the School of Shammai] decreed that walking it leads to bring it. And the School of Hillel does not make this decree, as the defilement does not increase as a result of this decree. But, they admit that it is eating it is prohibited, lest by walking with it, one will bring it (and it leads to someone consuming it).


###### Bartenura on Mishnah Chullin 1:3:1
[Bartenura on Mishnah Chullin 1:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:3:1)

**הַשּׁוֹחֵט מִתּוֹךְ הַטַּבַּעַת.** בַּטַּבַּעַת הַגְּדוֹלָה שֶׁהִיא עֶלְיוֹנָה לְכֻלָּן קָאָמַר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט מתוך הטבעת – In the large ring [of the trachea] which is above all of them, is [what the Mishnah] is speaking of.


###### Bartenura on Mishnah Chullin 1:3:2
[Bartenura on Mishnah Chullin 1:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:3:2)

**וְשִׁיֵּר בָּהּ מְלֹא הַחוּט עַל פְּנֵי כֻלָּהּ.** לְצַד הָרֹאשׁ. שֶׁלֹּא הִטָּה לַסַּכִּין לָצֵאת מִן הַטַּבַּעַת לְצַד הָרֹאשׁ עַד שֶׁגָּמַר כָּל הַטַּבַּעַת כֻּלָּהּ, כְּשֵׁרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ושייר בה מלא החוט של פני כולה – on the side of the head, for he did not incline the knife to exit from the ring to the side of the head until he completed [cutting] the entire ring, it is considered valid.


###### Bartenura on Mishnah Chullin 1:3:3
[Bartenura on Mishnah Chullin 1:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:3:3)

**מְלֹא הַחוּט.** כְּלוֹמַר כָּל דְּהוּ. אֲבָל אִם קֹדֶם שֶׁגָּמַר אֶת כֻּלָּהּ הִגְרִים אֶת הַסַּכִּין לְצַד הָרֹאשׁ. וְיָצָא מִן הַטַּבַּעַת וְגָמַר אֶת הַשְּׁחִיטָה לְמַעְלָה מִן הַטַּבַּעַת שֶׁאֵינוֹ מְקוֹם שְׁחִיטָה, שֶׁהִיא הַגְרָמָה, אַף עַל פִּי שֶׁנִּשְׁחַט רֹב הַקָּנֶה בִּמְקוֹם שְׁחִיטָה, פָּסְלֵי רַבָּנָן, הוֹאִיל וּגְמָרוֹ בִּפְסוּל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מלוא החוט – that is to say, a bit, but if it was before he completed the entire [ring], he slanted the knife to the side of the head and completed the ritual slaughter above from the ring which was not the place of the ritual slaughter, which is הגרמה (cutting the animal’s throat in a slanting direction – letting the knife slide beyond the space ritually designed for cutting), even though most of the windpipe was cut at the place of the ritual slaughter, the Rabbis invalidated it, since it concluded with a disqualification.


###### Bartenura on Mishnah Chullin 1:3:4
[Bartenura on Mishnah Chullin 1:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:3:4)

**רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר מְלֹא הַחוּט עַל פְּנֵי רֻבָּהּ.** אִם שִׁיֵּר בָּהּ מְלֹא חוּט הַשַּׂעֲרָה מִן הַטַּבַּעַת לְצַד הָרֹאשׁ עַל פְּנֵי רֹב הַטַּבַּעַת, כְּלוֹמַר שֶׁחָתַךְ רֹב הַקָּנֶה בְּתוֹךְ הַטַּבַּעַת וּבְמִעוּטָהּ הִגְרִים וְיָצָא מִמֶּנָּה לְצַד הָרֹאשׁ וְגָמַר הַשְּׁחִיטָה לְמַעְלָה מִמֶּנָּה, כְּשֵׁרָה, דִּבְרֻבָּא אִתְכַּשְּׁרָה לַהּ שְׁחִיטָה, וְאִידָךְ כִּי קָא שָׁחֵיט מְחַתֵּךְ בָּשָׂר בְּעַלְמָא הוּא. וּפְסַק הֲלָכָה, הַשּׁוֹחֵט לְמַעְלָה מִטַּבַּעַת הַגְּדוֹלָה, מִשִּׁפּוּי כּוֹבַע וּלְמַעְלָה, טְרֵפָה. מִשִּׁפּוּי כּוֹבַע וּלְמַטָּה, כָּשֵׁר. וְהַיְנוּ דְּשִׁיֵּר בְּחִטֵּי, שֶׁשָּׁחַט בְּאוֹתָן שְׁנֵי חִטִּין שֶׁל בָּשָׂר שֶׁהֵן לְמַעְלָה מִטַּבַּעַת הַגְּדוֹלָה וּלְמַטָּה מִשִּׁפּוּי כּוֹבַע, וְשִׁיֵּר בָּהֶן כָּל שֶׁהוּא לְצַד הָרֹאשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יוסי בר' יהודה אומר מלוא החוט על פני רובה – If he left in it as much as the breadth of a thread of the hair from the ring [of the trachea] at the side of the head over the majority of the ring, that is to say, he cut most of the windpipe within the ring, but the minority of it was cut in a slanted direction and it left its [body] at the side of its head, and he completed the slaughter above it, it is considered valid, as he slaughtered most it in a valid manner, but the other part, he slaughters by cutting mere skin. And the legal decision is that a person who slaughters above the large ring, where the thyroid cartilage (Adam’s apple) begins to protrude and above it is considered invalid, whereas from the thyroid cartilage and below is considered valid. And that means that he left glands, that he slaughtered these two glands of the flesh that are above the large ring but below the thyroid cartilage, and he left a bit of them at the side of the head.


###### Bartenura on Mishnah Chullin 1:4:1
[Bartenura on Mishnah Chullin 1:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:1)

**הַשּׁוֹחֵט מִן הַצְּדָדִים.** צִדֵּי הַצַּוָּאר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט מן הצדדים – at the side of the [front-of-the] neck–throat


###### Bartenura on Mishnah Chullin 1:4:2
[Bartenura on Mishnah Chullin 1:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:2)

**שְׁחִיטָתוֹ כְשֵׁרָה.** וַאֲפִלּוּ לְכַתְּחִלָּה נַמִּי. וְאַיְדֵי דְבָעֵי לְמִתְנֵי סֵיפָא הַמּוֹלֵק מִן הַצְּדָדִים, תָּנֵי נַמִּי הַשּׁוֹחֵט בְּדִיעֲבַד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שחיטתו כשרה – and even also ab initio, and since it is required to teach [in the Mishnah] "המולק מן הצדדים"–”He who pinches the bird’s neck with the fingernail from the side”, it also teaches, "השוחט" –”he who ritually slaughters” – post facto.


###### Bartenura on Mishnah Chullin 1:4:3
[Bartenura on Mishnah Chullin 1:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:3)

**הַמּוֹלֵק מִן הַצְּדָדִים מְלִיקָתוֹ פְסוּלָה.** דְּבַמְּלִיקָה כְּתִיב (ויקרא ה) מִמּוּל עָרְפּוֹ, דְּהַיְנוּ מֵאֲחוֹרָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
המולק מן הצדדים מליקתו פסולה – that concerning the pinching of the bird’s head, it is written (Leviticus 5:8): “[He shall bring them to the priest, who shall offer first the one for the sin-offering,] pinching its head at the nape [without severing it],” that is from its back.


###### Bartenura on Mishnah Chullin 1:4:4
[Bartenura on Mishnah Chullin 1:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:4)

**הַשּׁוֹחֵט מִן הָעֹרֶף שְׁחִיטָתוֹ פְסוּלָה.** וְהָנֵי מִלֵּי שֶׁלֹּא הֶחֱזִיר הַסִּימָנִים אֲחוֹרֵי הָעֹרֶף אֶלָּא חָתַךְ הַמִּפְרֶקֶת עַד שֶׁהִגִּיעַ לַסִּימָנִים, דְּקֹדֶם שֶׁהִגִּיעַ לַסִּימָנִים נִטְרְפָה בִּשְׁבִירַת הַמִּפְרֶקֶת. וְאַף עַל גַּב דְּבִמְלִיקָה כְּשֵׁרָה, הָתָם הוּא דְּכֻלָּהּ מִתְּחִלָּה וְעַד סוֹף הֲוֵי מִן הַמְּלִיקָה וַהֲוֵי כִּשְׁאָר שׁוֹחֵט שֶׁנּוֹקֵב אֶת הַוֶּשֶׁט מְעַט מְעַט עַד שֶׁגּוֹמֵר שְׁחִיטָתוֹ. אֲבָל שָׁחַט מִן הָעֹרֶף, כֵּיוָן דִּשְׁחִיטָה לָאו הָכִי גְּמִירֵי, לֹא הֲוֵי שְׁבִירַת הַמִּפְרֶקֶת מִן הַשְּׁחִיטָה, וְאִיטָרְפָה לַהּ. וְהַשּׁוֹחֵט מִן הַצְּדָדִים דְּקָתָנֵי רֵישָׁא, אֲפִלּוּ בִּדְלֹא אַהְדַּר הַסִּימָנִים. דְּהָא מִשַּׁחֲטֵי סִימָנִים שַׁפִּיר קֹדֶם חֲתִיכַת הַמִּפְרֶקֶת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט מן העורף שחיטתו פסולה – And these words [indicate] that he (the ritual slaughter) did not restore the organs (i.e. the windpipe and the gullet) at the back of the neck but rather cut the nape [up to a point] where he reached to the organs (the windpipe and esophagus), for prior to his arriving at the organs, it [an animal] has been made organically defective [ritually for use] with the breaking of the neck, and even though that with the pinching of a bird’s neck, it is fit for use, there, it is such that all of it, from the beginning to the end is from the pinching of the bird’s neck [only – and not from any other ritual act of slaughtering] and it is like a ritual slaughterer who perforates the gullet little by little until he completes his act of ritual slaughter. But if one slaughtered from the back of the neck, since that [act of] slaughtering is not perfect, one cannot have the breaking of the neck from the slaughter, and it is ritually unfit–defective [literally, considered “torn”]. But, one who performs ritual slaughter from the sides, as is taught at the beginning of the Mishnah, even without restoring the organs, has performed the ritual slaughtering well prior to severing the neck.


###### Bartenura on Mishnah Chullin 1:4:5
[Bartenura on Mishnah Chullin 1:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:5)

**הַמּוֹלֵק מִן הָעֹרֶף.** לָאו עֹרֶף מַמָּשׁ דְּהַיְנוּ מַה שֶּׁיֵּשׁ מִשִּׁפּוּי הַקָּדְקוֹד מֵאֲחוֹרָיו כָּל דְּבַהֲדֵי פַּרְצוּף, דְּהָא כְּתִיב מִמּוּל עָרְפּוֹ, אֶלָּא מוּל הָרוֹאֶה אֶת הָעֹרֶף, דְּהַיְנוּ אֲחוֹרֵי הַצַּוָּאר, מָלַק בְּצִפֹּרֶן וְחָתַךְ בָּשָׂר וּמִפְרֶקֶת עַד שֶׁהִגִּיעַ לַסִּימָנִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
המולק מן העורף – not really the neck, that is what there is from the slanting of the head from the back [of the neck] with the face, for it is written (Leviticus 5:8): “at the nape” (see above), but rather, opposite one who sees the neck, that is, behind the neck, he pinched the bird with a finger-nail and cut the flesh and the neck until he reached the organs (i.e. windpipe and esophagus).


###### Bartenura on Mishnah Chullin 1:4:6
[Bartenura on Mishnah Chullin 1:4:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:6)

**מְלִיקָתוֹ כְשֵׁרָה.** דְּזוֹ הִיא מִצְוַת מְלִיקָתוֹ לְכַתְּחִלָּה. וְאַיְדֵי דְתָנָא הַשּׁוֹחֵט מִן הָעֹרֶף פְּסוּלָה וַאֲפִלּוּ בְּדִיעֲבַד, תָּנָא נַמִּי הַמּוֹלֵק בְּדִיעֲבַד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מליקתו כשרה – As this is, ab initio, the commandment of pinching of the bird’s neck. And since the Mishnah teaches "השוחט מן העורף פסולה" –whomever performs the act of ritual slaughter from the back of the neck is invalid, and even post facto, it [the Mishnah] also teaches [concerning] one who pinches [the bird’s neck] post facto.


###### Bartenura on Mishnah Chullin 1:4:7
[Bartenura on Mishnah Chullin 1:4:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:7)

**הַשּׁוֹחֵט מִן הַצַּוָּאר.** תַּחַת הַגָּרוֹן קָרֵי צַוָּאר. וְהוּא דֶרֶךְ רֹב הַשְּׁחִיטוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השוחט מן הצואר – under the throat is called the neck, and that is the method of most ritual slaughtering.


###### Bartenura on Mishnah Chullin 1:4:8
[Bartenura on Mishnah Chullin 1:4:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:4:8)

**שֶׁכָּל הָעֹרֶף.** כָּל מוּל הָרוֹאֶה אֶת הָעֹרֶף:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שכל העורף – all of the edge which sees the back of the neck (but not the back of the neck itself).


###### Bartenura on Mishnah Chullin 1:5:1
[Bartenura on Mishnah Chullin 1:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:5:1)

**כָּשֵׁר בַּתּוֹרִין פָּסוּל בִּבְנֵי יוֹנָה.** דְּתוֹרִים מַשְׁמַע גְּדוֹלִים וְלֹא קְטַנִּים. בְּנֵי יוֹנָה קְטַנִּים וְלֹא גְּדוֹלִים. דְּלֹא לִשְׁתְּמִיט קְרָא וְלִכְתֹּב מִן בְּנֵי הַתּוֹרִים אוֹ מִן הַיּוֹנָה, וּמִדְּכָתַב בְּכֻלְּהוּ תּוֹרִים וּבְנֵי יוֹנָה שְׁמַע מִנַּהּ לְעַכֵּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כשר בתורין פסול בבני יונה – that turtle-doves imply large but not small. Pigeons [refers to] small ones f brightening plumage (but not large ones. That we don’t dislocate the Biblical verse [from its natural flow] and write: “from the small turtle doves and from the doves, and since it is written [In the Bible] in all cases, “turtle doves and pigeons” we learn from this, it is to be an indispensable condition–absolute necessity.


###### Bartenura on Mishnah Chullin 1:5:2
[Bartenura on Mishnah Chullin 1:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:5:2)

**תְּחִלַּת הַצִּהוּב.** כְּשֶׁמַּתְחִיל לְהָבִיא נוֹצָה יָפָה צְהֻבָּה סָבִיב לְצַוָּארוֹ, פְּסוּלִים בָּזֶה וּבָזֶה. בִּבְנֵי יוֹנָה פְּסוּלִין מִשּׁוּם גָּדְלָן, וּבַתּוֹרִים מִשּׁוּם קָטְנָן, דְּיָצְאוּ מִכְּלַל קְטַנִּים, וְלִכְלַל גְּדוֹלִים לֹא בָאוּ. וּמִיהוּ בְּנֵי יוֹנָה הַקְּטַנִּים בְּיוֹתֵר, שֶׁשּׁוֹמְטִין כָּנָף מֵהֶם וְאֵין דָּם יוֹצֵא מִמֶּנּוּ, פְּסוּלִים מֵרֹב קָטְנָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תחילת הציהוב – when it (speaking of either and–or both the turtle dove and the pigeon) is in the incipient stage of brightening plumage around its neck, both of them are invalid. The pigeons are invalid because of their large size and the turtle-dove because of its small size, since they have left the general category of being small, but to the category of “large,” they have not come. However, regarding, the smallest pigeons, when a wing is detached from them and bleeding does not occur, are invalid due to their tiny size.


###### Bartenura on Mishnah Chullin 1:6:1
[Bartenura on Mishnah Chullin 1:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:6:1)

**כָּשֵׁר בַּפָּרָה פָּסוּל בָּעֶגְלָה.** פָּרָה אֲדֻמָּה וְעֶגְלָה עֲרוּפָה שְׁתֵּיהֶן נַעֲשִׂין בַּחוּץ. אֶלָּא שֶׁפָּרָה אֲדֻמָּה בִּשְׁחִיטָה כְּשֵׁרָה, בַּעֲרִיפָה פְּסוּלָה. עֶגְלָה עֲרוּפָה, בַּעֲרִיפָה כְּשֵׁרָה, בִּשְׁחִיטָה פְּסוּלָה. נִמְצָא הַכָּשֵׁר בַּפָּרָה פָּסוּל בָּעֶגְלָה, וְהַכָּשֵׁר בָּעֶגְלָה פָּסוּל בַּפָּרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].


###### Bartenura on Mishnah Chullin 1:6:2
[Bartenura on Mishnah Chullin 1:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:6:2)

**כָּשֵׁר בַּכֹּהֲנִים פָּסוּל בַּלְוִיִּם.** כֹּהֲנִים, בְּמוּמִין פְּסוּלִים, בְּשָׁנִים כְּשֵׁרִים. לְוִיִּם, בְּמוּמִין כְּשֵׁרִים בְּשָׁנִים פְּסוּלִים, דִּכְתִיב (במדבר ח) וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה. וּבְשִׁילֹה וּבְבֵית עוֹלָמִים שֶׁלֹּא הָיָה שָׁם מַשָּׂא בַּכָּתֵף, אֵין הַשָּׁנִים פּוֹסְלִים בַּלְוִיִּם אֶלָּא הַקּוֹל בִּלְבָד, וְהַקּוֹל אֵינוֹ פוֹסֵל בַּכֹּהֲנִים לְעוֹלָם. נִמְצָא, בֵּין בַּמִּדְבָּר בֵּין בְּשִׁילֹה וּבְבֵית עוֹלָמִים, הַכָּשֵׁר בַּכֹּהֲנִים פָּסוּל בַּלְוִיִּם, הַכָּשֵׁר בַּלְוִיִּם פָּסוּל בַּכֹּהֲנִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.


###### Bartenura on Mishnah Chullin 1:6:3
[Bartenura on Mishnah Chullin 1:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:6:3)

**טָהוֹר בִּכְלֵי חֶרֶס טָמֵא בְכָל הַכֵּלִים.** אֲוִיר כְּלִי חֶרֶס טָמֵא, שֶׁאִם הִגִּיעָה טֻמְאָה לַאֲוִירוֹ וְלֹא נָגְעָה בוֹ, נִטְמָא הַכְּלִי חֶרֶס, דִּכְתִיב בֵּיהּ (ויקרא יא) אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ. וּבְגַבּוֹ טָהוֹר, שֶׁאֲפִלּוּ נָגְעָה טֻמְאָה בְּגַבּוֹ לֹא נִטְמָא בְּכָךְ. אֲוִיר כָּל הַכֵּלִים טָהוֹר, כָּל זְמַן שֶׁלֹּא נָגְעָה בָּהֶן הַטֻּמְאָה אַף עַל פִּי שֶׁנִּתְלֵית בַּאֲוִירָן. וְגַבָּן טָמֵא, שֶׁאִם נָגְעָה טֻמְאָה בְּגַבָּן נִטְמְאוּ. נִמְצָא, הַטָּהוֹר בִּכְלֵי חֶרֶס, טָמֵא בְּכָל הַכֵּלִים. וְטָהוֹר בְּכָל הַכֵּלִים, טָמֵא בִּכְלֵי חֶרֶס:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.


###### Bartenura on Mishnah Chullin 1:6:4
[Bartenura on Mishnah Chullin 1:6:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:6:4)

**טָהוֹר בִּכְלֵי עֵץ טָמֵא בִכְלֵי מַתָּכוֹת.** גּוֹלְמֵי כְלֵי עֵץ, דְּהַיְנוּ כֵּלִים שֶׁלֹּא נִגְמְרָה כָּל מְלַאכְתָּן. אֲבָל נִגְמְרָה חֲקִיקָתָן וּרְאוּיִין הֵן לְתַשְׁמִישָׁן, טְמֵאִים. וּפְשׁוּטֵי כְלֵי עֵץ טְהוֹרִים אֲפִלּוּ נִגְמְרָה כָּל מְלַאכְתָּן, דְּאִתְקַשׁ כְּלִי עֵץ לְשַׂק, דִּכְתִיב (שם) מִכָּל כְּלִי עֵץ אוֹ בֶגֶד אוֹ עוֹר אוֹ שָׂק, מַה שַּׂק מִטַּלְטֵל מָלֵא וְרֵיקָן, אַף כְּלִי מִטַּלְטֵל מָלֵא וְרֵיקָן. גּוֹלְמֵי כְלֵי מַתָּכוֹת טְהוֹרִים, הוֹאִיל וּלְכָבוֹד עֲשׂוּיִין לָא חֲשִׁיבֵי כְּלִי לְמִלְּתַיְהוּ עַד שֶׁתִּגָּמֵר כָּל מְלַאכְתָּן. פְּשׁוּטֵיהֶן טְמֵאִים, דְּלֹא אִתַּקִּישׁ לְשַׂק כִּכְלִי עֵץ. נִמְצָא, הַטָּהוֹר בִּכְלֵי עֵץ טָמֵא בִּכְלֵי מַתָּכוֹת, הַטָּהוֹר בִּכְלֵי מַתָּכוֹת טָמֵא בִּכְלֵי עֵץ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.


###### Bartenura on Mishnah Chullin 1:6:5
[Bartenura on Mishnah Chullin 1:6:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:6:5)

**הַחַיָּב בַּשְּׁקֵדִים הַמָּרִים.** שְׁקֵדִים הַמָּרִים, קְטַנִּים חַיָּבִין בַּמַּעֲשֵׂר, שֶׁדַּרְכָּן לְאָכְלָן בְּקָטְנָן קֹדֶם שֶׁיִּהְיוּ מָרִים. גְּדוֹלִים פְּטוּרִים, שֶׁאֵינָן רְאוּיִין לַאֲכִילָה. מְתוּקִים, גְּדוֹלִים חַיָּבִין, שֶׁנִּגְמַר פִּרְיָן. קְטַנִּים פְּטוּרִין, שֶׁאֵין דֶּרֶךְ אֲכִילָתָן כֵּן. נִמְצָא, הַחַיָּב בַּשְּׁקֵדִים הַמָּרִים פָּטוּר בַּמְּתוּקִים, וְהַחַיָּב בַּמְּתוּקִים פָּטוּר בַּמָּרִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones.


###### Bartenura on Mishnah Chullin 1:7:1
[Bartenura on Mishnah Chullin 1:7:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:1)

**הַתֶּמֶד עַד שֶׁלֹּא הֶחֱמִיץ.** עַד הַשְׁתָּא אַיְרֵי בְּתַרְתֵּי מִלֵּי וְדָבָר הַנּוֹהֵג בָּזֶה אֵינוֹ נוֹהֵג בָּזֶה, וְהַשְׁתָּא אַיְרֵי בַּחֲדָא מִלְּתָא וּבִזְמַן שֶׁדָּבָר זֶה נוֹהֵג בָּהּ אֵין דָּבָר זֶה נוֹהֵג בָּהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.


###### Bartenura on Mishnah Chullin 1:7:2
[Bartenura on Mishnah Chullin 1:7:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:2)

**תֶּמֶד.** מַיִם שֶׁנּוֹתְנִים עַל הַחַרְצַנִּים וְהַזַּגִּים וּכְשֶׁמַּחְמִיץ וְתוֹסֵס נַעֲשֶׂה יַיִן, אוֹ עַל הַשְּׁמָרִים וְקוֹלְטִים אוֹתָן הַמַּיִם טַעַם הַיַּיִן. וּבִזְמַן שֶׁנָּתַן שְׁלֹשָׁה חֲלָקִים מַיִם וְהוֹצִיא אַרְבָּעָה, לְכֻלֵּי עַלְמָא יַיִן מַעַלְיָא הוּא. וְהָכָא מַיְרֵי כְּגוֹן שֶׁלֹּא הוֹצִיא אֶלָּא כְּמוֹ שֶׁנָּתַן, אוֹ פָּחוֹת אוֹ מְעַט יוֹתֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.


###### Bartenura on Mishnah Chullin 1:7:3
[Bartenura on Mishnah Chullin 1:7:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:3)

**עַד שֶׁלֹּא הֶחֱמִיץ.** מַיִם בְּעַלְמָא הוּא וְאֵינוֹ נִקָּח בְּכֶסֶף מַעֲשֵׂר. דְּיַיִן הֻזְכַּר בְּקִיחַת כֶּסֶף מַעֲשֵׂר (דברים יד) וְנָתַתָּ הַכֶּסֶף בְּכָל אֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְגוֹ', מַה הַפְּרָט מְפֹרָשׁ פְּרִי מִפְּרִי וְגִדּוּלֵי קַרְקַע, אַף כָּל פְּרִי מִפְּרִי וְגִדּוּלֵי קַרְקַע:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.


###### Bartenura on Mishnah Chullin 1:7:4
[Bartenura on Mishnah Chullin 1:7:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:4)

**וּפוֹסֵל אֶת הַמִּקְוֶה.** דִּשְׁלֹשָׁה לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה אִם נָפַל לְתוֹכוֹ קֹדֶם הַמְשָׁכַת אַרְבָּעִים סְאָה, וְיַיִן אֵינוֹ פוֹסֵל אֶת הַמִּקְוֶה אֶלָּא בְּשִׁנּוּי מַרְאֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.


###### Bartenura on Mishnah Chullin 1:7:5
[Bartenura on Mishnah Chullin 1:7:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:5)

**מִשֶּׁהֶחֱמִיץ.** חָשׁוּב יַיִן. וְנוֹהֵג בּוֹ קִיחַת מַעֲשֵׂר, וְאֵין נוֹהֵג בּוֹ פְּסוּל מִקְוֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.


###### Bartenura on Mishnah Chullin 1:7:6
[Bartenura on Mishnah Chullin 1:7:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:6)

**הָאַחִין הַשֻּׁתָּפִין.** הָאַחִין שֶׁהֵן שֻׁתָּפִין בִּירֻשָּׁתָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
האחין השותפין – brothers who were partners in their inheritance.


###### Bartenura on Mishnah Chullin 1:7:7
[Bartenura on Mishnah Chullin 1:7:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:7)

**כְּשֶׁחַיָּבִים בַּקָּלְבּוֹן פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה.** הָאַחִין שֶׁחָלְקוּ וְלִבְסוֹף נִשְׁתַּתְּפוּ, חַיָּבִים בַּקָּלְבּוֹן, וּכְשֶׁמְּבִיאִין שִׁקְלֵיהֶן מְבִיאִין שְׁנֵי חֲצָאֵי שְׁקָלִים וְנוֹתְנִים שְׁנֵי קָלְבּוֹנוֹת. וְהַקָּלְבּוֹן הוּא לְשׁוֹן הֶכְרֵעַ, שֶׁחַיָּבִין לְהַכְרִיעַ שִׁקְלֵיהֶן. וְאִם נָתְנוּ בֵּין שְׁנֵיהֶם שֶׁקֶל שָׁלֵם נוֹתְנִים שְׁנֵי קָלְבּוֹנוֹת, שֶׁהָיָה לָהֶן לִשְׁקֹל לַחֲצָאִין. וּפְטוּרִים מִמַּעְשַׂר בְּהֵמָה מִכָּל הַנּוֹלָדִים לָהֶם כָּל יְמֵי שֻׁתָּפוּת, שֶׁהַשֻּׁתָּפוּת פָּטוּר מִמַּעְשַׂר בְּהֵמָה, כִּדְאִיתָא בִּבְכוֹרוֹת בְּפֶרֶק בַּתְרָא [דַּף נז], יִהְיֶה לָךְ, וְלֹא שֶׁל שֻׁתָּפוּת. וְהָתָם מוֹקִים לֵיהּ לְהַאי קְרָא בַּמַּעֲשֵׂר, וְאַף עַל גַּב דְּבַבְּכוֹר כְּתִיב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבון\קולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].


###### Bartenura on Mishnah Chullin 1:7:8
[Bartenura on Mishnah Chullin 1:7:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:8)

**וּכְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה.** כְּגוֹן אִם לֹא חָלְקוּ מֵעוֹלָם חַיָּבִין בְּמַעְשַׂר בְּהֵמָה, לְעַשֵּׂר כָּל הַנּוֹלָדִים לָהֶם כָּל יְמֵי שֻׁתְּפוּתָם. דְּאָמַר הָתָם, יָכוֹל אֲפִלּוּ קָנוּ בִּתְפוּסַת הַבַּיִת, תַּלְמוּד לוֹמַר יִהְיֶה, מִכָּל מָקוֹם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.


###### Bartenura on Mishnah Chullin 1:7:9
[Bartenura on Mishnah Chullin 1:7:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:9)

**וּפְטוּרִין מִן הַקָּלְבּוֹן.** לְגַמְרֵי. שֶׁשּׁוֹקְלִין בֵּין שְׁנֵיהֶם שֶׁקֶל שָׁלֵם. שֶׁמָּמוֹן אֲבִיהֶם בְּחֶזְקָתוֹ עוֹמֵד, וְהָאָב הַשּׁוֹקֵל עַל בָּנָיו אוֹ עַל אֶחָד מִבְּנֵי עִירוֹ וּפוֹטֵר בְּשֶׁלּוֹ, פָּטוּר מִן הַקָּלְבּוֹן, דִּתְנַן בִּשְׁקָלִים [פּ"א] הַשּׁוֹקֵל בִּשְׁבִיל הֶעָנִי אוֹ בִּשְׁבִיל שְׁכֵנוֹ אוֹ בִּשְׁבִיל בֶּן עִירוֹ פָּטוּר, וּבָנָיו נַמִּי אֵין מִצְוַת שִׁקְלֵיהֶם עָלָיו וַהֲווּ לְהוּ כִּשְׁכֵנוֹ וּבֶן עִירוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.


###### Bartenura on Mishnah Chullin 1:7:10
[Bartenura on Mishnah Chullin 1:7:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:10)

**כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר.** שֶׁאָדָם יָכוֹל לִמְכֹּר אֶת בִּתּוֹ. דְּהַיְנוּ כְּשֶׁהִיא קְטַנָּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.


###### Bartenura on Mishnah Chullin 1:7:11
[Bartenura on Mishnah Chullin 1:7:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:11)

**אֵין קְנַס.** אִם נֶאֶנְסָה אוֹ נִתְפַּתְּתָה אֵין לְאָבִיהָ חֲמִשִּׁים כֶּסֶף. דְּנַעֲרָה כְּתִיב, (דברים כב) וְנָתַן הָאִישׁ הַשּׁוֹכֵב עִמָּהּ לַאֲבִי הַנַּעֲרָה חֲמִשִּׁים כָּסֶף:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”


###### Bartenura on Mishnah Chullin 1:7:12
[Bartenura on Mishnah Chullin 1:7:12](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:12)

**וְכָל מָקוֹם שֶׁיֵּשׁ קְנַס.** דְּהַיְנוּ כְּשֶׁהִיא נַעֲרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.


###### Bartenura on Mishnah Chullin 1:7:13
[Bartenura on Mishnah Chullin 1:7:13](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:13)

**אֵין מֶכֶר.** שֶׁאֵין אָדָם מוֹכֵר אֶת בִּתּוֹ לְאַחַר שֶׁהֵבִיאָה סִימָנֵי נַעֲרוּת. וּמַתְנִיתִין רַבִּי מֵאִיר הִיא, דְּאָמַר קְטַנָּה מִבַּת יוֹם אֶחָד עַד שֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת יֵשׁ לָהּ מֶכֶר וְאֵין לָהּ קְנַס. מִשֶּׁתָּבִיא שְׁתֵּי שְׂעָרוֹת עַד שֶׁתִּבָּגֵר יֵשׁ לָהּ קְנַס וְאֵין לָהּ מֶכֶר. אֲבָל חֲכָמִים אוֹמְרִים, קְטַנָּה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד עַד שֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת, יֵשׁ לָהּ מֶכֶר וְיֵשׁ לָהּ קְנַס. וַהֲלָכָה כַּחֲכָמִים. וְנִמְצָא שֶׁהַבַּת מִיּוֹם שֶׁנּוֹלְדָה עַד שֶׁתֵּרָאֶה לְבִיאָה יֵשׁ לָהּ מֶכֶר וְאֵין לָהּ קְנַס. וּמִשֶּׁתֵּרָאֶה לְבִיאָה עַד שֶׁתָּבִיא סִימָנִין, יֵשׁ לָהּ מֶכֶר וְיֵשׁ לָהּ קְנַס. וּמִשֶּׁתָּבִיא סִימָנִין עַד שֶׁתִּבָּגֵר, יֵשׁ לָהּ קְנַס וְאֵין לָהּ מֶכֶר. וְאֵין בֵּין נַעֲרוּת לְבַגְרוּת אֶלָּא שִׁשָּׁה חֳדָשִׁים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.


###### Bartenura on Mishnah Chullin 1:7:14
[Bartenura on Mishnah Chullin 1:7:14](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:14)

**כָּל מָקוֹם שֶׁיֵּשׁ מֵאוּן.** יְתוֹמָה שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ וַאֲפִלּוּ לְדַעְתָּהּ, יְכוֹלָה לְמָאֵן וְיוֹצְאָה בְּלֹא גֵט, עַד שֶׁתָּבִיא סִימָנִין. וְכָל יְמֵי קַטְנוּתָהּ אֵינָהּ רְאוּיָה לַחֲלִיצָה אִם יְבָמָה הִיא, דְּאִישׁ כְּתִיב בַּפָּרָשָׁה (שם כה) וְאִם לֹא יַחְפֹּץ הָאִישׁ, וּמַקְשִׁינַן אִשָּׁה לְאִישׁ. וּמִשֶּׁנִּרְאֵית לַחֲלִיצָה אֵינָהּ יְכוֹלָה לְמָאֵן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word "איש"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].


###### Bartenura on Mishnah Chullin 1:7:15
[Bartenura on Mishnah Chullin 1:7:15](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:15)

**כָּל מָקוֹם שֶׁיֵּשׁ תְּקִיעָה.** בְּעַרְבֵי שַׁבָּתוֹת וְיָמִים טוֹבִים תּוֹקְעִים שָׁלֹשׁ תְּקִיעוֹת לְהַבְטִיל אֶת הָעָם מִמְּלָאכָה, וּבֵין הַשְּׁמָשׁוֹת תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ וְשׁוֹבֵת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].


###### Bartenura on Mishnah Chullin 1:7:16
[Bartenura on Mishnah Chullin 1:7:16](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:16)

**אֵין הַבְדָּלָה.** לֹא עַל הַכּוֹס וְלֹא בַתְּפִלָּה. שֶׁאֵין הַבְדָּלָה אֶלָּא בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.


###### Bartenura on Mishnah Chullin 1:7:17
[Bartenura on Mishnah Chullin 1:7:17](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:17)

**יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת תּוֹקְעִים.** אַף עַל פִּי שֶׁגַּם הַיּוֹם יוֹם טוֹב הָיָה וְאֵין בּוֹ מְלָאכָה, תּוֹקְעִין לְהַבְטִיל מִמְּלֶאכֶת אֹכֶל נֶפֶשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).


###### Bartenura on Mishnah Chullin 1:7:18
[Bartenura on Mishnah Chullin 1:7:18](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:18)

**וְלֹא מַבְדִּילִין.** מִפְּנֵי שֶׁהַנִּכְנָס חָמוּר מִן הַיּוֹצֵא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].


###### Bartenura on Mishnah Chullin 1:7:19
[Bartenura on Mishnah Chullin 1:7:19](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:19)

**חָל לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת מַבְדִּילִין.** לְפִי שֶׁהַיּוֹצֵא חָמוּר מִן הַנִּכְנָס. וּתְקִיעָה אֵין כָּאן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.


###### Bartenura on Mishnah Chullin 1:7:20
[Bartenura on Mishnah Chullin 1:7:20](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:20)

**כֵּיצַד מַבְדִּילִין.** בֵּין שַׁבָּת לְיוֹם טוֹב כְּשֶׁחָל יוֹם טוֹב לִהְיוֹת בְּמוֹצָאֵי שַׁבָּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).


###### Bartenura on Mishnah Chullin 1:7:21
[Bartenura on Mishnah Chullin 1:7:21](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Chullin/r/1:7:21)

**רַבִּי דוֹסָא אוֹמֵר בֵּין קֹדֶשׁ חָמוּר.** וְאֵין הֲלָכָה כְּרַבִּי דוֹסָא, דְּלֹא מְזַלְזְלִינַן בְּיוֹם טוֹב לִקְרוֹתוֹ קֹדֶשׁ הַקַּל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day.