## Chullin Daf 11a

###### Chullin 11a:1
[Chullin 11a:1](https://torahapp.org/share/book/Chullin/r/11a:1)

כְּגוֹן דְּקָיְימִי דָּרָא דְּגַבְרֵי וְאָמְרִי: כִּדְקָאֵי קָאֵי.

**William Davidson Edition - English:**
in a case **where** there is **a row of standing men,** from the house to be quarantined to the priest’s house, **and they** each **say** to the one standing next to him that the leprous mark **remains standing** unaltered.


###### Chullin 11a:2
[Chullin 11a:2](https://torahapp.org/share/book/Chullin/r/11a:2)

מְנַָא הָא מִילְּתָא דַאֲמוּר רַבָּנַן: זִיל בָּתַר רוּבָּא? מְנָלַן?! דִּכְתִיב: ״אַחֲרֵי רַבִּים לְהַטֹּת״.

**William Davidson Edition - English:**
§ After discussing the role of presumptive status in determining *halakha*, the Gemara discusses the role of the majority. **From where is this matter that the Sages stated: Follow the majority,** derived? The Gemara is surprised at the question: **From where do we** derive it? Obviously, it is derived from a verse, **as it is written** explicitly: **“After the majority to incline”** (Exodus 23:2).


###### Chullin 11a:3
[Chullin 11a:3](https://torahapp.org/share/book/Chullin/r/11a:3)

רוּבָּא דְּאִיתָא קַמַּן, כְּגוֹן תֵּשַׁע חֲנוּיוֹת, וְסַנְהֶדְרִין – לָא קָא מִיבַּעְיָא לַן.

**William Davidson Edition - English:**
The Gemara explains: With regard to **a majority that is** quantifiable **before us, for example,** in the case of a piece of meat that was found on the street before ten shops, **nine shops** selling kosher meat and one shop selling non-kosher meat, one follows the majority and deems that piece kosher. **Or** when the **Sanhedrin** adjudicates a case, one follows a majority of the judges in determining the ruling. In these cases, **we do not raise the dilemma.**


###### Chullin 11a:4
[Chullin 11a:4](https://torahapp.org/share/book/Chullin/r/11a:4)

כִּי קָא מִיבַּעְיָא לַן, רוּבָּא דְּלֵיתֵיהּ קַמַּן, כְּגוֹן קָטָן וּקְטַנָּה, מְנָלַן?

**William Davidson Edition - English:**
**When the dilemma is raised to us** it is in the case of **a majority that is not** quantifiable **before us, for example,** the case of **a minor boy and a minor girl.** If the boy entered into levirate marriage with the girl, it is permitted for them to remain married, and there is no concern that when they grow older it will be discovered that the boy or the girl never develop sexually. Rather, one follows the majority, that minors develop sexually at puberty. It is with regard to that non-quantifiable majority that the Gemara asks: **From where do we** derive it?


###### Chullin 11a:5
[Chullin 11a:5](https://torahapp.org/share/book/Chullin/r/11a:5)

אָמַר רַבִּי אֶלְעָזָר (סִימָן זְמַן שֶׁבַח מְכַנֵּשׁ):

**William Davidson Edition - English:**
**Rabbi Elazar said** an answer to this question. Before presenting his answer, the Gemara cites **a mnemonic** for the names of the Sages who address this question: ***Zayin*,** Rabbi Elazar; ***mem*,** Mar, son of Ravina; ***nun*,** Rav Naḥman bar Yitzḥak; ***shin*,** Rav Sheshet; ***beit*,** Rabba bar Rav Sheila; ***ḥet*,** Rav Aḥa bar Ya’akov; ***mem*,** Rav Mari; ***kaf*,** Rav Kahana; ***nun*,** Ravina; ***shin*,** Rav Ashi.


###### Chullin 11a:6
[Chullin 11a:6](https://torahapp.org/share/book/Chullin/r/11a:6)

אָתְיָא מֵרֵישָׁא שֶׁל עוֹלָה, דְּאָמַר קְרָא: ״וְנִתַּח אוֹתָהּ לִנְתָחֶיהָ״, אוֹתָהּ לִנְתָחֶיהָ, וְלֹא נְתָחֶיהָ לִנְתָחִים, וְנֵיחוּשׁ שֶׁמָּא נִיקַּב קְרוּם שֶׁל מוֹחַ? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
Rabbi Elazar’s answer was as follows: It is **derived from** the *halakha* concerning **the head of a burnt offering,** that one severs it from the animal’s body but does not cut it into smaller pieces, **as the verse states:** “And he shall flay the burnt offering **and cut it into its pieces”** (Leviticus 1:6), and it is inferred: The animal is cut **into its pieces, but its pieces,** including its head, are **not** cut **into pieces.** Rabbi Elazar suggested: **And** since the head is not cut and cannot be examined, **let us be concerned** that **perhaps the brain membrane was perforated,** which would render the animal a *tereifa* and unfit for sacrifice. **Rather,** is the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals, which are not *tereifot*?


###### Chullin 11a:7
[Chullin 11a:7](https://torahapp.org/share/book/Chullin/r/11a:7)

מִמַּאי? דִּילְמָא דְּפָלֵי לֵיהּ וּבָדֵק לֵיהּ, וְאִי מִשּׁוּם ״אוֹתָהּ לִנְתָחֶיהָ״ וְלֹא נְתָחֶיהָ לִנְתָחִים – הָנֵי מִילֵּי הֵיכָא דְּחָתֵיךְ לֵיהּ לִגְמָרֵי, אֲבָל הֵיכָא דְּלַיִיף לֵית לַן בַּהּ.

**William Davidson Edition - English:**
The Gemara asks: **From where** is that conclusion drawn? **Perhaps** the reference is to a case **where one splits** the head open **and examines** the brain membrane. **And if** that could not be **due to** the inference: The animal is cut **into its pieces, but its pieces** are **not** cut **into pieces, that statement** applies in a case **where one cuts** the head **completely** in half. **But** in a case **where** the sides of the head remain **joined, we have no** problem **with it.** Therefore, no proof can be cited from here.


###### Chullin 11a:8
[Chullin 11a:8](https://torahapp.org/share/book/Chullin/r/11a:8)

מָר בְּרֵיהּ דְּרָבִינָא אָמַר: אָתְיָא מִשְּׁבִירַת עֶצֶם בְּפֶסַח, דְּאָמַר רַחֲמָנָא: ״וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ״, וְנֵיחוּשׁ שֶׁמָּא נִיקַּב קְרוּם שֶׁל מוֹחַ? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Mar, son of Ravina, said:** The fact that we follow a non-quantifiable majority is **derived from** the *halakha* of **the breaking of a bone in the Paschal offering, as the Merciful One states: “Nor shall you break a bone thereof”** (Exodus 12:46). Mar, son of Ravina, suggested: **And let us be concerned** that **perhaps the brain membrane was perforated** and the animal is a *tereifa*, as it is impossible to examine its brain membrane since one may not break its bones. **Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals, which are not *tereifot*?


###### Chullin 11a:9
[Chullin 11a:9](https://torahapp.org/share/book/Chullin/r/11a:9)

מִמַּאי? דִּלְמָא דְּמַנַּח גּוּמַרְתָּא עֲלֵיהּ, וְקָלֵי לֵיהּ, וּבָדֵיק לֵיהּ, דְּתַנְיָא: הַמְחַתֵּךְ בְּגִידִים וְהַשּׂוֹרֵף בַּעֲצָמוֹת – אֵין בּוֹ מִשּׁוּם שְׁבִירַת עֶצֶם.

**William Davidson Edition - English:**
The Gemara asks: **From where** is that conclusion drawn? **Perhaps** the reference is to a case **where one places a coal on the head and burns** through the head, exposing the brain membrane, **and** then **examines it, as it is taught** in a *baraita*: **One who cuts the sinews or burns the bones** of the Paschal offering **is not subject to** lashes **due to** the prohibition of **breaking bones.** Therefore, no proof can be cited from here either.


###### Chullin 11a:10
[Chullin 11a:10](https://torahapp.org/share/book/Chullin/r/11a:10)

רַב נַחְמָן בַּר יִצְחָק אָמַר: אָתְיָא מֵאַלְיָה, דְּאָמַר רַחֲמָנָא: ״חֶלְבּוֹ הָאַלְיָה תְּמִימָה״, וְלֵיחוּשׁ שֶׁמָּא נִפְסְקָה חוּט הַשִּׁדְרָה? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** It is **derived from** the *halakha* of the **tail** of a lamb brought as a peace offering, with regard to **which the Merciful One states:** “And he shall sacrifice of the peace offering…**the fat tail whole,** which he shall remove opposite the rump bone” (Leviticus 3:9), meaning that the tail must remain intact and may not be cut. Rav Naḥman bar Yitzḥak suggested: **And let us be concerned** that **perhaps** the segment of **the spinal column** in the tail **was severed** prior to slaughter, rendering the animal a *tereifa* and unfit for sacrifice. **Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals, which are not *tereifot*?


###### Chullin 11a:11
[Chullin 11a:11](https://torahapp.org/share/book/Chullin/r/11a:11)

וְכִי תֵּימָא דְּמִתַּתַּאי פָּסֵיק לַהּ, ״לְעֻמַּת הֶעָצֶה״ אָמַר רַחֲמָנָא, מְקוֹם שֶׁהַכְּלָיוֹת יוֹעֲצוֹת.

**William Davidson Edition - English:**
**And if you would say** in rejection of that proof **that one severs** the tail **from below** the spine, in a place that would not render the animal a *tereifa*, **the Merciful One states: “Opposite the rump bone [*he’atze*],” the place where the kidneys advise [*yo’atzot*],** This is a location where severing the spinal column renders the animal a *tereifa*. Consequently, the proof that the majority is followed remains intact.


###### Chullin 11a:12
[Chullin 11a:12](https://torahapp.org/share/book/Chullin/r/11a:12)

מִמַּאי? דִּלְמָא דְּפָתַח לַהּ וּבָדֵיק לַהּ, וְאִי מִשּׁוּם ״תְּמִימָה״ – הָנֵי מִילֵּי הֵיכָא דְּחַתְכַהּ לִגְמָרֵי, אֲבָל הֵיכָא דְּלַיִיף – לֵית לַן בַּהּ.

**William Davidson Edition - English:**
The Gemara asks: **From where** is that conclusion drawn? **Perhaps** the reference is to a case **where one splits** the tail **and examines** the spinal column. **And if** that could not be, **due to** the requirement that the fat tail remain **“whole,” that statement** applies in a case **where one cuts** the tail **completely** in half. **But** in a case **where** the sides of the tail remain **joined, we have no** problem **with it.** Therefore, no proof can be cited from here.


###### Chullin 11a:13
[Chullin 11a:13](https://torahapp.org/share/book/Chullin/r/11a:13)

רַב שֵׁשֶׁת בְּרֵיהּ דְּרַב אִידִי אָמַר: אָתְיָא מֵעֶגְלָה עֲרוּפָה, דְּאָמַר רַחֲמָנָא: ״הָעֲרוּפָה״ – כְּשֶׁהִיא שְׁלֵמָה תֶּיהְוֵי, וְלֵיחוּשׁ דִּלְמָא טְרֵפָה הִיא! אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Rav Sheshet, son of Rav Idi, said:** The principle of following a non-quantifiable majority is **derived from** the *halakha* of the **heifer whose neck is broken** when a person is found killed in an area that is between two cities and the murderer is unknown (Deuteronomy 21:1–9). **As the Merciful One states:** “And all the elders of that city…shall wash their hands over the heifer **whose neck was broken,** in the valley” (Deuteronomy 21:6), from which it is inferred: Other than its neck being broken, the heifer **should remain** in a state **where it is whole. And** if one does not follow the majority, **let us be concerned** that **perhaps** the animal **is a *tereifa*. Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals, which are not *tereifot*?


###### Chullin 11a:14
[Chullin 11a:14](https://torahapp.org/share/book/Chullin/r/11a:14)

וְכִי תֵּימָא, מַאי נָפְקָא מִינַּהּ, הָא אָמְרִי דְּבֵי רַבִּי יַנַּאי: כַּפָּרָה כְּתִיב בָּהּ כְּקָדָשִׁים.

**William Davidson Edition - English:**
**And if you would say** in rejection of that proof that there is no need for an examination, as **what difference is** there whether it is a *tereifa*, since it is neither eaten nor sacrificed, **didn’t they say** in **the school of Rabbi Yannai:** A term of **atonement is written in its** regard (see Deuteronomy 21:8), indicating that the halakhic status of the heifer whose neck is broken is **like** that of **sacrificial** animals, and a *tereifa* is unfit for use in that ritual?


###### Chullin 11a:15
[Chullin 11a:15](https://torahapp.org/share/book/Chullin/r/11a:15)

רַבָּה בַּר רַב שֵׁילָא אָמַר: אָתְיָא מִפָּרָה אֲדוּמָּה, דְּאָמַר רַחֲמָנָא ״וְשָׁחַט… וְשָׂרַף״, מָה שְׁחִיטָתָהּ כְּשֶׁהִיא שְׁלֵמָה, אַף שְׂרֵיפָתָהּ כְּשֶׁהִיא שְׁלֵמָה, וְלֵיחוּשׁ דִּילְמָא טְרֵפָה הִיא! אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Rabba bar Rav Sheila said:** The principle of following an unquantifiable majority is **derived from** the *halakha* of the **red heifer,** with regard to **which the Merciful One states: “And he shall slaughter…and he shall burn”** (Numbers 19:3, 5), from which it is derived: **Just as its slaughter** is performed **when it is whole, so too its burning** is performed **when it is whole. And** if the majority is not followed, **let us be concerned** that **perhaps** the animal **is a *tereifa*. Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals, which are not *tereifot*?


###### Chullin 11a:16
[Chullin 11a:16](https://torahapp.org/share/book/Chullin/r/11a:16)

וְכִי תֵּימָא, מַאי נָפְקָא מִינַּהּ? ״חַטָּאת״ קַרְיַיהּ רַחֲמָנָא.

**William Davidson Edition - English:**
**And if you would say** in rejection of that proof that there is no need for an examination, as **what difference is** there whether it is a *tereifa*, since it is neither eaten nor sacrificed, **the Merciful One called it *ḥatat*,** meaning purification, just as a sin offering is called *ḥatat*, indicating that in both cases a *tereifa* is unfit.


###### Chullin 11a:17
[Chullin 11a:17](https://torahapp.org/share/book/Chullin/r/11a:17)

רַב אַחָא בַּר יַעֲקֹב אָמַר: אָתְיָא מִשָּׂעִיר הַמִּשְׁתַּלֵּחַ, דְּרַחֲמָנָא אָמַר: ״וְלָקַח אֶת שְׁנֵי הַשְּׂעִירִם״, שֶׁיְּהוּ שְׁנֵיהֶם שָׁוִים, וְלֵיחוּשׁ

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said:** The fact that one follows a non-quantifiable majority is **derived from** the *halakha* of the **scapegoat,** with regard to **which the Merciful One says: “And he shall take the two goats…**one lot for the Lord and one lot for Azazel” (Leviticus 16:7–8). From the fact that the verse mentions the two goats together, the Sages inferred **that the two** goats **should be equal. But** how can it be ascertained that they are equal; **let us be concerned**