## Chullin Daf 11b

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

דִּילְמָא חַד מִינַּיְיהוּ טְרֵיפָה הוּא? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
that **perhaps one of** the animals, the scapegoat, **is a *tereifa*.** Since it is not slaughtered, but is rather cast from a cliff while alive, there is no way to ascertain that it is not 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 11b:2
[Chullin 11b:2](https://torahapp.org/share/book/Chullin/r/11b:2)

וְכִי תֵּימָא, מַאי נָפְקָא לַן מִינַּהּ? הָא אֵין גּוֹרָל קוֹבֵעַ לַעֲזָאזֵל אֶלָּא בְּדָבָר הָרָאוּי לַשֵּׁם. וְכִי תֵּימָא דְּבָדְקִינַן לֵיהּ, וְהָתְנַן: לֹא הָיָה מַגִּיעַ לְמַחֲצִית הֶהָר עַד שֶׁנַּעֲשֶׂה אֵבָרִים אֵבָרִים.

**William Davidson Edition - English:**
**And if you would** seek to reject that proof and **say** that there is no need for an examination, as **what** practical **difference is there to us** whether it is a *tereifa*, since it is neither eaten nor sacrificed, and the two goats are fit after the fact even if they are not equal (see *Yoma* 62a); **doesn’t the lot determine** the goat **for Azazel only with regard to an item,** a goat, **that is fit** for sacrifice **to the Lord? And if you would say that we examine** the goat after it is cast from the cliff and do not rely on a majority, **but didn’t we learn** in a mishna (*Yoma* 67a): The goat **did not reach halfway** down **the mountain until it was** torn **limb** from **limb.**


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

רַב מָרִי אָמַר: אָתְיָא מִמַּכֵּה אָבִיו וְאִמּוֹ, דְּאָמַר רַחֲמָנָא קַטְלֵיהּ, וְלֵיחוּשׁ דִּלְמָא לָאו אָבִיו הוּא? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא, וְרוֹב בְּעִילוֹת אַחַר הַבַּעַל.

**William Davidson Edition - English:**
**Rav Mari said:** The fact that one follows a non-quantifiable majority is **derived from** the *halakha* of **one who strikes his father or his mother,** with regard to **whom the Merciful One states: Kill him** (see Exodus 21:15). Rav Mari clarifies: **But let us be concerned** that **perhaps** the man that he struck **is not** actually **his father. Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority, and the majority of** acts of **intercourse** performed by a married woman **are attributable to the husband.**


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

מִמַּאי? דִּלְמָא כְּגוֹן שֶׁהָיוּ אָבִיו וְאִמּוֹ חֲבוּשִׁים בְּבֵית הָאֲסוּרִין! אֲפִילּוּ הָכִי, אֵין אַפּוֹטְרוֹפּוֹס לַעֲרָיוֹת.

**William Davidson Edition - English:**
The Gemara asks: **From where** is that conclusion drawn? **Perhaps** the reference is to a case **where** at the time he was conceived **his mother and father were incarcerated** together **in prison.** Therefore, the fact that it was his father that he struck is based on certainty, not a majority. The Gemara answers: **Even so, there is no steward [*apotropos*] for** restraining **sexual immorality,** and the identity of his father is not based on certainty.


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

רַב כָּהֲנָא אָמַר: אָתְיָא מֵהוֹרֵג אֶת הַנֶּפֶשׁ, דְּאָמַר רַחֲמָנָא: קַטְלֵיהּ, וְלֵיחוּשׁ דִּלְמָא טְרֵפָה הֲוָה? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Rav Kahana said:** It is **derived from** the *halakha* of **one who kills** another **person,** with regard to **whom the Merciful One states: Kill him** (see Exodus 21:12). Rav Kahana clarifies: **And let us be concerned** that **perhaps** the person that he killed **was a *tereifa*,** one who has a wound or condition that will lead to his death within twelve months. One who kills a *tereifa* is exempt from capital punishment because in that sense, the halakhic status of a *tereifa* is that of a dead person. **Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of people, who are not *tereifot*?


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

וְכִי תֵּימָא דְּבָדְקִינַן לֵיהּ, הָא קָא מִינַּוַּול, וְכִי תֵּימָא מִשּׁוּם אִיבּוּד נְשָׁמָה דְּהַאי – נִינַוְּולֵיהּ, וְנֵיחוּשׁ שֶׁמָּא בִּמְקוֹם סַיִיף נֶקֶב הֲוָה.

**William Davidson Edition - English:**
**And if you would** seek to reject that proof and **say that we examine** the corpse to determine whether he was a *tereifa*, **wouldn’t** the corpse be **mutilated** through that examination? **And if you would say** that **due to** concern for the possibility of an unjustified **loss of life of that** murderer, **we will mutilate** the corpse to determine whether the victim was a *tereifa*, it would remain necessary to rely on the majority, as **let us be concerned** that **perhaps there was a perforation in the place** that he stabbed the victim with the **sword.**


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

רָבִינָא אָמַר: אָתְיָא מֵעֵדִים זוֹמְמִין, דְּאָמַר רַחֲמָנָא: ״וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם וְגוֹ׳״, וְלֵיחוּשׁ דִּלְמָא הָךְ דְּאַסְהִידוּ בֵּיהּ טְרֵפָה הֲוָה? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Ravina said:** It is **derived from** the *halakha* of **conspiring witnesses,** with regard to **whom the Merciful One states: “And you shall do unto him as he had conspired** to do unto his brother” (Deuteronomy 19:19). If the witnesses testified falsely that a person is guilty of a capital offense, they are liable to receive the death penalty. **And let us be concerned** that **perhaps that** person **against whom they testified was a *tereifa*,** and they should not be executed for conspiring to have a *tereifa* executed. **Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of people, who are not *tereifot*?


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

וְכִי תֵּימָא דְּבָדְקִינַן לֵיהּ, וְהָתַנְיָא: בְּרַבִּי אוֹמֵר: לֹא הָרְגוּ – נֶהֱרָגִין, הָרְגוּ – אֵין נֶהֱרָגִין.

**William Davidson Edition - English:**
**And if you would say** in rejection of that proof **that we examine** the corpse of the executed defendant to determine whether he was a *tereifa*, **but isn’t it taught** in a *baraita* that **a distinguished Sage [*beribbi*] says** with regard to witnesses who conspired to have a person killed based on their testimony: If the conspiring witnesses have **not** yet **killed** the accused with their testimony, **they are executed;** but if **they killed** the accused with their testimony, **they are not executed.**


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

רַב אָשֵׁי אָמַר: אָתְיָא מִשְּׁחִיטָה עַצְמָהּ, דְּאָמַר רַחֲמָנָא: שְׁחוֹט וֶאֱכוֹל, וְלֵיחוּשׁ שֶׁמָּא בִּמְקוֹם נֶקֶב קָא שָׁחֵיט? אֶלָּא לָאו מִשּׁוּם דְּאָמְרִינַן: זִיל בָּתַר רוּבָּא.

**William Davidson Edition - English:**
**Rav Ashi said:** The principle of following a non-quantifiable majority is **derived from** the *halakha* of **slaughter itself,** with regard to **which the Merciful One states: Slaughter** the animal **and eat** it. **And let us be concerned** that **perhaps he is slaughtering** the animal **in the place of** a preexisting **perforation. Rather, is** the reason we are not concerned for this **not due to** the fact **that we say: Follow the majority** of animals that are not *tereifot*?


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

אָמַר רַב אָשֵׁי: אַמְרִיתָא לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב כָּהֲנָא, וְאָמְרִי לָהּ רַב כָּהֲנָא קַמֵּיהּ דְּרַב שִׁימִי, וַאֲמַר לֵיהּ: וְדִלְמָא הֵיכָא דְּאֶפְשָׁר – אֶפְשָׁר, הֵיכָא דְּלָא אֶפְשָׁר – לָא אֶפְשָׁר.

**William Davidson Edition - English:**
**Rav Ashi said: I stated** this ***halakha* before Rav Kahana, and some say** that **Rav Kahana** stated this *halakha* **before Rav Shimi, and** the Sage before whom the *halakha* was stated **said to** the one who stated it: **And perhaps where** it is **possible** to examine the situation it is **possible,** and the majority is not followed; but **where** it is **not possible** to examine the situation it is **not possible,** and the majority is followed.


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

דְּאִי לָא תֵּימָא הָכִי, לְרַבִּי מֵאִיר דְּחָיֵישׁ לְמִיעוּטָא, הָכִי נָמֵי דְּלָא אָכֵיל בִּישְׂרָא? וְכִי תֵּימָא הָכִי נָמֵי,

**William Davidson Edition - English:**
**As if you do not say so,** then according **to Rabbi Meir, who** despite the existence of a majority **takes the minority into consideration** and does not follow the majority, is it **indeed** true **that one does not eat meat** due to the concern that there was a perforation in the place that he slaughtered the animal? **And if you would say, indeed,** according to Rabbi Meir it is prohibited to eat meat,