## Chullin Daf 121b

###### Chullin 121b:1
[Chullin 121b:1](https://torahapp.org/share/book/Chullin/r/121b:1)

שֶׁסּוֹפָהּ לְטַמֵּא טוּמְאָה חֲמוּרָה!

**William Davidson Edition - English:**
**eventually** the carcass of the bird **will impart** a more **severe impurity** when it is in the throat of the person who consumes it. Therefore, it is not necessary for the carcass of a kosher bird to come in contact with liquid in order for it to be susceptible to impurity.


###### Chullin 121b:2
[Chullin 121b:2](https://torahapp.org/share/book/Chullin/r/121b:2)

אָמַר חִזְקִיָּה: הוֹאִיל וְיָכוֹל לְגוֹרְרָהּ, וּלְהַעֲמִידָהּ עַל פָּחוֹת מִכְּזַיִת.

**William Davidson Edition - English:**
**Ḥizkiyya says** in response: The reason for the opinion of the Sages stated by Rabbi Asi is **since** the slaughterer **is able to chop** the animal into small pieces **and** thereby **establish** the volume of every piece of the animal **as less than an olive-bulk.** In such a scenario, the animal would not be susceptible to impurity. Therefore, it is not certain that the animal will eventually become impure with a more severe impurity.


###### Chullin 121b:3
[Chullin 121b:3](https://torahapp.org/share/book/Chullin/r/121b:3)

אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: וּמִי אָמַר חִזְקִיָּה הָכִי? וְהָא אִיתְּמַר: שָׁחַט בָּהּ שְׁנַיִם אוֹ רוֹב שְׁנַיִם, וַעֲדַיִין הִיא מְפַרְכֶּסֶת – חִזְקִיָּה אָמַר: אֵינָהּ לְאֵבָרִים, רַבִּי יוֹחָנָן אָמַר: יֶשְׁנָהּ לְאֵבָרִים.

**William Davidson Edition - English:**
**Rabbi Yirmeya said to Rabbi Zeira: And did Ḥizkiyya** actually **say such** a statement? **But wasn’t it stated:** If one **slaughtered** a non-kosher animal in a valid manner by cutting the **two** *simanim*, i.e., the windpipe and the gullet, **or the majority of** the **two** *simanim*, **and** the animal **is still twitching, Ḥizkiyya says: There is no** prohibition against eating the **limbs** from such a twitching animal. Therefore, a gentile, who is prohibited from consuming a limb from a living animal, may consume this animal. **Rabbi Yoḥanan says: There is** a prohibition against eating the **limbs** of such an animal.


###### Chullin 121b:4
[Chullin 121b:4](https://torahapp.org/share/book/Chullin/r/121b:4)

חִזְקִיָּה אָמַר אֵינָהּ לְאֵבָרִים: מֵתָה הִיא. רַבִּי יוֹחָנָן אָמַר יֶשְׁנָהּ לְאֵבָרִים: לָאו מֵתָה הִיא.

**William Davidson Edition - English:**
The Gemara explains the opinions: **Ḥizkiyya says** that **there is no** prohibition against eating the **limbs** of such an animal, as since it was slaughtered in a valid manner **it is** considered **dead. Rabbi Yoḥanan says** that **there is** a prohibition against eating the **limbs** of such an animal, as since it is twitching **it is not** yet **dead.** Therefore, since Ḥizkiyya maintains that a twitching animal is considered dead, it should have the impurity of a carcass, contrary to the opinion of the Sages cited by Rabbi Asi, as well as the mishna.


###### Chullin 121b:5
[Chullin 121b:5](https://torahapp.org/share/book/Chullin/r/121b:5)

אֲמַר לֵיהּ: יָצְתָה מִכְּלַל חַיָּה, וְלִכְלַל מֵתָה לֹא בָּאת.

**William Davidson Edition - English:**
Rabbi Zeira **said to** Rabbi Yirmeya in response: Ḥizkiyya maintains that such an animal has **left the category of a living** animal, **but has not entered the category of a dead** animal. Therefore, it is not prohibited for a gentile to consume such an animal, but the animal does not have the impurity of a carcass.


###### Chullin 121b:6
[Chullin 121b:6](https://torahapp.org/share/book/Chullin/r/121b:6)

גּוּפָא: שָׁחַט בָּהּ שְׁנַיִם, אוֹ רוֹב שְׁנַיִם, וַעֲדַיִין הִיא מְפַרְכֶּסֶת – חִזְקִיָּה אָמַר: אֵינָהּ לְאֵבָרִים, רַבִּי יוֹחָנָן אָמַר: יֶשְׁנָהּ לְאֵבָרִים. אָמַר רַבִּי אֶלְעָזָר: נְקוֹט לְהָא דְּרַבִּי יוֹחָנָן בְּיָדְךָ, דְּתָנֵי רַב אוֹשַׁעְיָא כְּוָותֵיהּ.

**William Davidson Edition - English:**
§The Gemara discusses **the** matter **itself** of the dispute between Ḥizkiyya and Rabbi Yoḥanan: If one **slaughtered** a non-kosher animal by cutting the **two** *simanim*, **or the majority of** the **two** *simanim*, **and** the animal **is still twitching, Ḥizkiyya says: There is no** prohibition against eating its **limbs. Rabbi Yoḥanan says: There is** a prohibition against eating its **limbs. Rabbi Elazar said: Take that** opinion **of Rabbi Yoḥanan in your hand** and accept it, **as Rav Oshaya teaches** a *baraita* **in accordance with his** opinion.


###### Chullin 121b:7
[Chullin 121b:7](https://torahapp.org/share/book/Chullin/r/121b:7)

דְּתָנֵי רַב אוֹשַׁעְיָא: יִשְׂרָאֵל שֶׁשָּׁחַט בְּהֵמָה טְמֵאָה לְגוֹי, שָׁחַט בָּהּ שְׁנַיִם אוֹ רוֹב שְׁנַיִם, וּמְפַרְכֶּסֶת – מְטַמְּאָה טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלוֹת.

**William Davidson Edition - English:**
**As Rav Oshaya teaches** (*Tosefta*, *Oholot* 2:1): In the case of **a Jew who slaughtered a non-kosher animal for** the consumption of **a gentile,** if **he slaughtered** it by cutting **two** *simanim* **or the majority of two** *simanim*, **and** the animal is still **twitching,** the animal **imparts impurity of food; but** so long as it is twitching it does **not** impart **the impurity of** animal **carcasses.**


###### Chullin 121b:8
[Chullin 121b:8](https://torahapp.org/share/book/Chullin/r/121b:8)

אֵבֶר הַפּוֹרֵשׁ מִמֶּנָּה, כְּפוֹרֵשׁ מִן הַחַי, וּבָשָׂר הַפּוֹרֵשׁ מִמֶּנָּה, כְּבָשָׂר הַפּוֹרֵשׁ מִן הַחַי, וְאָסוּר לִבְנֵי נֹחַ, וַאֲפִילּוּ לְאַחַר שֶׁתֵּצֵא נַפְשָׁהּ.

**William Davidson Edition - English:**
**A limb that separates from** this twitching animal is considered **like** a limb that **separates from a living** animal, and as such it imparts the impurity of a carcass. **And flesh that separates from** this twitching animal is considered **like flesh that separates from a living** animal, and as such it does not impart impurity. **And it is prohibited for the descendants of Noah** to consume the flesh that separates from this twitching animal, **and** this prohibition applies **even after its soul departs.** This ruling of Rav Oshaya is in accordance with the opinion of Rabbi Yoḥanan.


###### Chullin 121b:9
[Chullin 121b:9](https://torahapp.org/share/book/Chullin/r/121b:9)

שָׁחַט בָּהּ אֶחָד, אוֹ רוֹב אֶחָד – אֵינָהּ מְטַמְּאָה טוּמְאַת אֳכָלִין; נְחָרָהּ – אֵין בָּהּ טוּמְאָה שֶׁל כְּלוּם.

**William Davidson Edition - English:**
The Gemara cites the continuation of the *Tosefta*: In the case where a Jew slaughtered a non-kosher animal for a gentile’s consumption, if **he slaughtered** it by cutting only **one** *siman* **or the majority of one** *siman*, and the animal is still twitching, the animal **does not impart the impurity of food** because the slaughter was invalid. Similarly, if he did not perform a valid slaughter but rather **stabbed** the animal, the animal **has no impurity whatsoever** while it is still twitching.


###### Chullin 121b:10
[Chullin 121b:10](https://torahapp.org/share/book/Chullin/r/121b:10)

וְגוֹי שֶׁשָּׁחַט בְּהֵמָה טְהוֹרָה לְיִשְׂרָאֵל, וּמְפַרְכֶּסֶת – מְטַמְּאָה טוּמְאַת אֳכָלִין, אֲבָל לֹא טוּמְאַת נְבֵלָה.

**William Davidson Edition - English:**
**And** similarly, in the case of **a gentile who slaughtered a kosher animal for** the consumption of **a Jew, and** the animal **is** still **twitching,** the animal **imparts the impurity of food** because it is considered to be food, **but** so long as it is twitching it does **not** impart **the impurity of an animal carcass.**


###### Chullin 121b:11
[Chullin 121b:11](https://torahapp.org/share/book/Chullin/r/121b:11)

אֵבֶר הַפּוֹרֵשׁ מִמֶּנָּה, כְּפוֹרֵשׁ מִן הַחַי, וּבָשָׂר הַפּוֹרֵשׁ מִמֶּנָּה, כְּפוֹרֵשׁ מִן הַחַי, וְאָסוּר לִבְנֵי נֹחַ, וַאֲפִילּוּ לְאַחַר שֶׁתֵּצֵא נַפְשָׁהּ.

**William Davidson Edition - English:**
**A limb that separates from** this twitching animal is considered **like** a limb that **separates from a living** animal, and as such it imparts the impurity of a carcass. **And flesh that separates from** this twitching animal is considered **like** flesh that **separates from a living** animal, and as such it does not impart the impurity of food. **And it is prohibited for the descendants of Noah** to consume the flesh that separates from this twitching animal, **and** this prohibition applies **even after its soul departs.**


###### Chullin 121b:12
[Chullin 121b:12](https://torahapp.org/share/book/Chullin/r/121b:12)

שָׁחַט בָּהּ אֶחָד אוֹ רוֹב אֶחָד – אֵינָהּ מְטַמְּאָה טוּמְאַת אֳכָלִין, נְחָרָהּ – אֵין בָּהּ טוּמְאָה שֶׁל כְּלוּם.

**William Davidson Edition - English:**
If the gentile **slaughtered** the kosher animal by cutting only **one** *siman* **or the majority of one** *siman*, and the animal is still twitching, the animal **does not impart impurity of food** because the slaughter was not valid. Similarly, if he **stabbed** the animal rather than slaughtering it properly, **it has no impurity whatsoever.**


###### Chullin 121b:13
[Chullin 121b:13](https://torahapp.org/share/book/Chullin/r/121b:13)

שָׁחַט גּוֹי בִּמְקוֹם שֶׁאֵין עוֹשֶׂה אוֹתָהּ טְרֵפָה, וּבָא יִשְׂרָאֵל וּגְמָרָהּ – כְּשֵׁרָה.

**William Davidson Edition - English:**
If **a gentile** partially **slaughtered** a kosher animal **in a place that does not render** the animal **a *tereifa*,** i.e., unfit for consumption due to a mortal wound, e.g., he cut half of the windpipe, **and** then **a Jew came and completed** the slaughter, the animal is **fit** for consumption.


###### Chullin 121b:14
[Chullin 121b:14](https://torahapp.org/share/book/Chullin/r/121b:14)

שָׁחַט יִשְׂרָאֵל, בֵּין בִּמְקוֹם שֶׁעוֹשֶׂה אוֹתָהּ טְרֵפָה, וּבֵין בִּמְקוֹם שֶׁאֵין עוֹשֶׂה אוֹתָהּ טְרֵפָה, וּבָא גּוֹי וְגָמַר שְׁחִיטָתוֹ – פְּסוּלָה.

**William Davidson Edition - English:**
But if **a Jew slaughtered** the animal, **either in a place that renders** the animal **a *tereifa*,** e.g., he cut the majority of the windpipe, **or in a place that does not render** the animal **a *tereifa*,** e.g., he only partially cut the windpipe, **and** then **a gentile came and completed** the slaughter, **his slaughter is not valid.**


###### Chullin 121b:15
[Chullin 121b:15](https://torahapp.org/share/book/Chullin/r/121b:15)

הָרוֹצֶה שֶׁיֹּאכַל מִבְּהֵמָה קוֹדֶם שֶׁתֵּצֵא נַפְשָׁהּ, חוֹתֵךְ כְּזַיִת בָּשָׂר מִבֵּית שְׁחִיטָתָהּ, וּמוֹלְחוֹ יָפֶה יָפֶה, וּמְדִיחוֹ יָפֶה יָפֶה, וּמַמְתִּין לַהּ עַד שֶׁתֵּצֵא נַפְשָׁהּ, וְאוֹכְלוֹ. אֶחָד גּוֹי וְאֶחָד יִשְׂרָאֵל מוּתָּרִין בּוֹ.

**William Davidson Edition - English:**
The *baraita* continues: **One who wishes to eat from** the meat of a slaughtered **animal before its soul departs may cut an olive-bulk of meat from the area of its slaughter,** the neck, **and salt it very well,** i.e., more than is normally required, **and rinse it very well** in water to remove the salt and blood, **and** then **wait until** the animal’s **soul departs, and** then **eat it. Both a gentile and a Jew are permitted to** eat **it** because the prohibition against eating a limb from a living animal is not applicable in such a case.


###### Chullin 121b:16
[Chullin 121b:16](https://torahapp.org/share/book/Chullin/r/121b:16)

מְסַיַּיע לֵיהּ לְרַב אִידִי בַּר אָבִין, דְּאָמַר רַב אִידִי בַּר אָבִין אָמַר רַב יִצְחָק בַּר אַשְׁיָין: הָרוֹצֶה שֶׁיַּבְרִיא, חוֹתֵךְ כְּזַיִת בָּשָׂר מִבֵּית שְׁחִיטָה, וּמוֹלְחוֹ יָפֶה יָפֶה, וּמְדִיחוֹ יָפֶה יָפֶה, וּמַמְתִּין לָהּ עַד שֶׁתֵּצֵא נַפְשָׁהּ, אֶחָד גּוֹי וְאֶחָד יִשְׂרָאֵל מוּתָּרִים בּוֹ.

**William Davidson Edition - English:**
The Gemara notes: This *baraita* **supports** the opinion of **Rav Idi bar Avin, as Rav Idi bar Avin said** that **Rav Yitzḥak bar Ashyan said: One who wants to be healthy should cut an olive-bulk of meat from the area of the slaughter, and salt it very well and rinse it very well, and** then **wait until** the animal’s **soul departs,** and then **both a gentile and a Jew are permitted to** eat **it.**


###### Chullin 121b:17
[Chullin 121b:17](https://torahapp.org/share/book/Chullin/r/121b:17)

בָּעֵי רַבִּי אֶלְעָזָר: שָׁהָה בָּהּ, דָּרַס בָּהּ – מַהוּ?

**William Davidson Edition - English:**
§It was previously taught in the *baraita* that if a Jew slaughtered a non-kosher animal for a gentile’s consumption, or a gentile slaughtered a kosher animal for a Jew’s consumption, that animal imparts impurity of food when it is twitching after the slaughter. With regard to that *halakha*, **Rabbi Elazar raises a dilemma: What is** the *halakha* in such a case if **one interrupted** the slaughter or **pressed** on the knife during the slaughter? Do these acts, which normally invalidate slaughter, also invalidate this slaughter, or does the slaughter in this case not have to fulfill all of the halakhic requirements of valid slaughter in order to render the slaughtered animal as food with regard to imparting the impurity of food?


###### Chullin 121b:18
[Chullin 121b:18](https://torahapp.org/share/book/Chullin/r/121b:18)

אֲמַר לֵיהּ הָהוּא סָבָא: הָכִי אָמַר רַבִּי יוֹחָנָן: צְרִיכָה הֶכְשֵׁר שְׁחִיטָה כִּבְהֵמָה טְהוֹרָה. הֶכְשֵׁר לְמַאי? אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: בְּדִיקַת סַכִּין.

**William Davidson Edition - English:**
**A certain elder** resolved this dilemma and **said to him: Rabbi Yoḥanan said as follows:** This case **requires a valid slaughter** in every detail, **just like** a Jew slaughtering **a kosher animal.** The Gemara clarifies: **To what** requirement does **valid** slaughter just like a kosher animal refer? **Rav Shmuel bar Yitzḥak said:** It is referring to the requirement of **examining the knife** before the slaughter.


###### Chullin 121b:19
[Chullin 121b:19](https://torahapp.org/share/book/Chullin/r/121b:19)

בְּעָא מִינֵּיהּ רַבִּי זֵירָא מֵרַב שֵׁשֶׁת: מַהוּ שֶׁתַּצִּיל עַל הַבְּלוּעִין שֶׁבְּתוֹכָהּ?

**William Davidson Edition - English:**
**Rabbi Zeira asked Rav Sheshet:** If a non-kosher animal slaughtered by a Jew is twitching under the same roof as a corpse, and the animal swallowed items before being slaughtered, **what is** the *halakha* **with regard to** those swallowed items that are inside the animal? Is the animal considered to be living and therefore **it should save** these items **that are swallowed inside it** from the impurity transmitted by the corpse to all items under the same roof? Or is the animal considered to be dead and therefore the items become impure?


###### Chullin 121b:20
[Chullin 121b:20](https://torahapp.org/share/book/Chullin/r/121b:20)

אֲמַר לֵיהּ מְטַמְּאָה טוּמְאַת אֳכָלִין, וּמַצֶּלֶת? אֲמַר לֵיהּ: אֵינָהּ מְטַמְּאָה טוּמְאַת נְבֵלוֹת, וְלֹא תַּצִּיל?

**William Davidson Edition - English:**
**Rav Sheshet said to** Rabbi Zeira: Since it is established that such an animal is considered to be dead and **imparts impurity of food,** is it possible that it **saves** those items inside it from impurity? Certainly it does not. Rabbi Zeira **said to him** in response: It is also established that such an animal **does not impart impurity of carcasses and** is considered to be a living animal in that regard. How is it possible that the animal **does not save** those items inside it from impurity?


###### Chullin 121b:21
[Chullin 121b:21](https://torahapp.org/share/book/Chullin/r/121b:21)

אָמַר אַבָּיֵי: אֵינָהּ מַצֶּלֶת עַל הַבְּלוּעִים שֶׁבְּתוֹכָהּ, דְּהָא מְטַמְּאָה טוּמְאַת אֳכָלִין, וְהָרוֹבְעָהּ חַיָּיב, דְּהָא אֵינָהּ מְטַמְּאָה טוּמְאַת נְבֵלָה.

**William Davidson Edition - English:**
**Abaye** resolved the dilemma and **said:** It is proper to treat this case stringently. Therefore, such an animal **does not save** the items **that are swallowed inside it because it imparts impurity of food. But one who engages in bestiality with** such an animal **is liable because** the animal **does not impart impurity of a carcass** and is considered to be living in that regard.


###### Chullin 121b:22
[Chullin 121b:22](https://torahapp.org/share/book/Chullin/r/121b:22)

רַבִּי יְהוּדָה אוֹמֵר: הָאָלָל [וְכוּ׳]. אָמַר רַב הוּנָא: וְהוּא שֶׁכִּנְּסוֹ.

**William Davidson Edition - English:**
§The mishna teaches that **Rabbi Yehuda says:** With regard to **the meat residue** attached to the hide after flaying that was collected, if there is an olive-bulk of it in one place it imparts impurity of an animal carcass, and one who contracts impurity from it and eats consecrated foods or enters the Temple is liable to receive *karet* for it. **Rav Huna says** in explanation: This *halakha* **is** applicable only when a halakhically competent person **collected** the meat residue in one place, but not if the meat residue was collected by a child or without human intervention. By collecting it in one place, the person indicates that he considers it to be food.


###### Chullin 121b:23
[Chullin 121b:23](https://torahapp.org/share/book/Chullin/r/121b:23)

וְאָמַר רַב הוּנָא: שְׁנֵי חֲצָאֵי זֵיתִים שֶׁיֶּשְׁנָן עַל גַּבֵּי הָעוֹר – הָעוֹר מְבַטְּלָן,

**William Davidson Edition - English:**
**And Rav Huna says:** In a case of **two** pieces of flesh of an animal carcass, each measuring **half an olive-**bulk, **that are** attached **to the hide, the hide nullifies them,** as the hide does not impart the impurity of a carcass. Consequently, these pieces do not impart impurity either.