## Chidushei Agadot on Chullin Daf 7b

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

**ע"ב קדושים** הם כו' [עי' פירושו בחדושי הלכות]:

**Sefaria Community Translation:**
**They are holy, etc.:** (See his commentary in Chiddushei Halakha)


###### Chidushei Agadot on Chullin 7b:2
[Chidushei Agadot on Chullin 7b:2](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:2)

**אל** תלחם גו' כי כמו שער בנפשו גו' מפורש בפ' אלו נאמרין ע"ש:

**Sefaria Community Translation:**
**Eat not the bread, etc. For as one that has reckoned within himself, etc.:** This is explained in the chapter [entitled] Elu Neamarin (Sotah 38b:12), see there.


###### Chidushei Agadot on Chullin 7b:3
[Chidushei Agadot on Chullin 7b:3](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:3)

**אם** בחייהן כך כו' [עי' פירושו בחדושי הלכות]:

**Sefaria Community Translation:**
**If during their lifetimes it is so, etc.:** (See his commentary in Chiddushei Halakha.)


###### Chidushei Agadot on Chullin 7b:4
[Chidushei Agadot on Chullin 7b:4](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:4)

**שאימתן** כו' אפרדות דלעיל קאי וסבר כמ"ד בפסחים דפרד בימי ענה הוה ואיכא מ"ד התם דפליג וסבירא ליה דפרד מימי בראשית הוה ופירוש ימים אליביה כמו שתרגום אונקלוס גובריא וק"ל:

**Sefaria Community Translation:**
**Because their terror (*eimatam*), etc.:** It is referring to the mules from earlier. And he holds like the one in Pesachim (54a) that says that mules came to be from the days of Anah. And there, there is one who disagrees and holds that mules came to be from the days of creation. So the explanation of *yemim* (in Genesis 36:24), according to him, is like the Targum of Onkelos, "mighty men."


###### Chidushei Agadot on Chullin 7b:5
[Chidushei Agadot on Chullin 7b:5](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:5)

**אין** עוד מלבדו כתיב כו' הכי משמע קרא אין לומר אין עוד על שום אלהים מלבד על הקב"ה והוא שמה שהקב"ה גוזר אין עוד אלהים אחרים שהם כוחות הטומאה והכישוף לשנות הגזירה אבל מה שגוזרים בכישוף יש עוד הקב"ה שיוכל לשנות אותה הגזירה ע"י הזכיות כההיא דרבי חנינא וק"ל:

**Sefaria Community Translation:**
**It is written, 'there is none other beside Him,' etc.:** This is the understanding of [this] verse: "There is no other," cannot be said about any power beside the Holy One, blessed be He. And that is that whatever the Holy One, blessed be He, decrees; there are no other powers - that is the forces of impurity and sorcery - to change the decree. But that which they decree by sorcery, there is an Other who is able to change the decree through merits, like that [case] of Rabbi Chanina. And it is easy to understand.


###### Chidushei Agadot on Chullin 7b:6
[Chidushei Agadot on Chullin 7b:6](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:6)

**לדבר** מצוה כו' מקשים והא אמרינן שלוחי מצוה אינן ניזוקין לא בהליכתן ולא בחזירתן ונראה לפרש דמה"ט קאמר דמרצה כדם עולה שהעולה באה לכפרה על הרהורי הלב ואפשר דבהדי דאזיל לדבר מצוה קמהרהר בעבירה הוה ושכיח הזיקא הוה וכה"ג קאמרינן בסוף מכילתין וק"ל:

**Sefaria Community Translation:**
**To a matter of a commandment, etc.:** [Commentators] ask, "But behold, we say, 'Those entrusted with [the performance of] a commandment are not injured, not on their way and not on their return!'" So it appears that it can be explained that it is for that reason that it said that it "effects atonement like the blood of a burnt offering": As a burnt offering comes to atone for meditations of the heart. So it is possible that when he went to the matter of a commandment, he was meditating about a sin, such that injury is found. And we say like this at the end of our tractate; and it is easy to understand.


###### Chidushei Agadot on Chullin 7b:7
[Chidushei Agadot on Chullin 7b:7](https://torahapp.org/share/book/Chidushei%20Agadot%20on%20Chullin/r/7b:7)

**מימיו** לא בצע על פרוסה כו' בצע ברכת המוציא משמע כפרש"י ואפילו ברכת המוציא לא בצע מפרוסה שאינו שלו אבל משלמה שאינו שלו הוה ברך ברכת המוציא אם לא היה לו משלו אלא פרוסה דשלמה ופרוסה שלמה קודמת לברכת המוציא וק"ל:

**Sefaria Community Translation:**
**In [all] his days he never broke on a piece of bread, etc.:** Broke [the bread] with a blessing of *HaMotzi* (over bread) - it is understood like the explanation of Rashi. But even though he did not break from a piece of bread, that was not his, with the blessing of *HaMotzi*; he did recite the blessing of *HaMotzi* over a complete one that was not his if he did not have his own. [This is because] a piece of a complete [loaf] or a complete piece has precedence [over a piece of a piece] for the blessing of *HaMotzi*. And it is easy to understand.