## Chullin Daf 13b

###### Chullin 13b:1
[Chullin 13b:1](https://torahapp.org/share/book/Chullin/r/13b:1)

בָּנָיו מַמְזֵרִין.

**William Davidson Edition - English:**
**his sons are *mamzerim*,** as he is indifferent to his wife’s engaging in adultery.


###### Chullin 13b:2
[Chullin 13b:2](https://torahapp.org/share/book/Chullin/r/13b:2)

וְתַנָּא קַמָּא, אִשְׁתּוֹ לָא מַפְקַר.

**William Davidson Edition - English:**
The Gemara asks: **And the first *tanna*,** why did he not include the ruling that the sons of a heretic are *mamzerim*? The Gemara answers: In his opinion, a heretic **does not release his wife** and allow her to engage in adultery.


###### Chullin 13b:3
[Chullin 13b:3](https://torahapp.org/share/book/Chullin/r/13b:3)

אָמַר מָר: שְׁחִיטַת נׇכְרִי נְבֵלָה, וְנֵיחוּשׁ שֶׁמָּא מִין הוּא? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אֵין מִינִין בָּאוּמּוֹת.

**William Davidson Edition - English:**
**The Master said** in the mishna: **Slaughter** performed by **a gentile** renders the animal **an unslaughtered carcass.** The Gemara challenges this: **And let us be concerned** that **perhaps he is a heretic** who is a devout idolater and deriving benefit from his slaughter is prohibited. **Rav Naḥman said** that **Rabba bar Avuh says: There are no** such **heretics among the nations** of the world.


###### Chullin 13b:4
[Chullin 13b:4](https://torahapp.org/share/book/Chullin/r/13b:4)

וְהָא קָאחָזֵינַן דְּאִיכָּא? אֵימָא: אֵין רוֹב אוּמּוֹת מִינִין, סָבַר לַהּ כִּי הָא דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: גּוֹיִם שֶׁבְּחוּצָה לְאָרֶץ לָאו עוֹבְדֵי עֲבוֹדָה זָרָה הֵן, אֶלָּא מִנְהַג אֲבוֹתֵיהֶן בִּידֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **But don’t we see that there are?** The Gemara answers: **Say the majority of** the people of **the nations** of the world **are not heretics,** and with regard to slaughter one follows the majority. The Gemara notes: Rabba bar Avuh **holds in accordance with that which Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says:** The status of **gentiles outside of Eretz** Yisrael is **not** that of **idol worshippers,** as their worship is not motivated by faith and devotion. **Rather, it is** a traditional **custom of their ancestors** that was transmitted **to them.**


###### Chullin 13b:5
[Chullin 13b:5](https://torahapp.org/share/book/Chullin/r/13b:5)

אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: אֵין מִינִין בָּאוּמּוֹת. לְמַאי? אִילֵימָא לִשְׁחִיטָה, הַשְׁתָּא שְׁחִיטַת מִין דְּיִשְׂרָאֵל אָמְרַתְּ אֲסִירָא, דְּגוֹי מִבַּעְיָא? אֶלָּא לְמוֹרִידִין, הַשְׁתָּא דְּיִשְׂרָאֵל מוֹרִידִין, דְּגוֹיִם מִבַּעְיָא?

**William Davidson Edition - English:**
**Rav Yosef bar Minyumi says** that **Rav Naḥman says: There are no heretics among the nations** of the world, i.e., gentile heretics do not have the halakhic status of actual heretics. The Gemara asks: **With regard to what** matter did Rav Naḥman state the *halakha*? **If we say** that it is **with regard to slaughter, now** that **you said the slaughter of a Jewish heretic is forbidden,** is it **necessary** to say the slaughter **of a gentile** heretic is forbidden? **Rather,** it is **with regard to** the *halakha* that **one lowers** them into a pit, i.e., one may kill a heretic, and Rav Naḥman holds that one may not kill them. But this too is difficult, as **now** if **one lowers a Jewish** heretic into a pit, is it **necessary** to say **that** one lowers **a gentile** heretic?


###### Chullin 13b:6
[Chullin 13b:6](https://torahapp.org/share/book/Chullin/r/13b:6)

אָמַר רַב עוּקְבָא בַּר חָמָא: לְקַבֵּל מֵהֶן קׇרְבָּן, דְּתַנְיָא: ״מִכֶּם״ וְלֹא כּוּלְּכֶם, לְהוֹצִיא אֶת הַמְשׁוּמָּד, ״מִכֶּם״ – בָּכֶם חִלַּקְתִּי וְלֹא בָּאוּמּוֹת.

**William Davidson Edition - English:**
**Rav Ukva bar Ḥama said:** It is stated **with regard to accepting an offering from them, as it is taught** in a *baraita* with regard to the verse: “When any person of you shall bring an offering” (Leviticus 1:2): The verse states: **“Of you,” and not:** Of **all of you, to exclude the** Jewish **transgressor** who regularly violates a prohibition. Furthermore, God states: **“Of you,”** to mean that **among you,** the Jews, **I distinguished** between a transgressor and other Jews, **but not among the nations.** One accepts an offering from all gentiles, even a heretic.


###### Chullin 13b:7
[Chullin 13b:7](https://torahapp.org/share/book/Chullin/r/13b:7)

מִמַּאי? דִּלְמָא הָכִי קָאָמַר: מִיִּשְׂרָאֵל – מִצַּדִּיקֵי קַבֵּל, מֵרַשִּׁיעֵי לָא תְּקַבֵּל, אֲבָל בְּאוּמּוֹת הָעוֹלָם – כְּלָל כְּלָל לָא! לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: ״אִישׁ״ – מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? לְרַבּוֹת הַגּוֹיִם, שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara asks: **From where** do you draw that conclusion? **Perhaps this** is what the verse **is saying:** With regard to offerings **from Jews, from righteous** Jews **accept** the offering and **from wicked** Jews **do not accept** the offering; **but with regard to the nations of the world, do not** accept their offerings **at all.** The Gemara rejects that possibility: That **should not enter your mind, as it is taught** in a *baraita* with regard to the verse: “Any man [*ish ish*] from the house of Israel…who shall sacrifice his offering” (Leviticus 22:18): Since it would have been sufficient to write: **A man [*ish*], what** is the meaning when **the verse states: “Any man [*ish ish*]”?** It serves **to include the gentiles, who** may **vow** to bring **vow offerings and gift offerings like a Jew.**


###### Chullin 13b:8
[Chullin 13b:8](https://torahapp.org/share/book/Chullin/r/13b:8)

וּמְטַמְּאָה בְּמַשָּׂא. פְּשִׁיטָא, כֵּיוָן דִּנְבֵלָה הִיא מְטַמְּאָה בְּמַשָּׂא! אָמַר רָבָא: הָכִי קָתָנֵי, זוֹ מְטַמְּאָה בְּמַשָּׂא, וְיֵשׁ לְךָ אַחֶרֶת שֶׁהִיא מְטַמְּאָה אֲפִילּוּ בְּאֹהֶל, וְאֵיזוֹ זוֹ? תִּקְרוֹבֶת עֲבוֹדָה זָרָה, וּכְרַבִּי יְהוּדָה בֶּן בְּתִירָא.

**William Davidson Edition - English:**
§ The mishna states with regard to an animal slaughtered by a gentile: **And** the carcass **imparts ritual impurity through carrying.** The Gemara asks: Isn’t it **obvious? Since it is** considered **an unslaughtered carcass it imparts ritual impurity through carrying. Rava said** that **this** is what the *tanna* **is teaching: This** slaughtered animal **imparts ritual impurity through carrying, and you have another** animal **that imparts impurity even in a tent,** i.e., if one is beneath the same roof with this animal he becomes impure even though he neither touched it nor carried it. **And which** animal is that? **That** animal **is an idolatrous offering, and** this statement is **in accordance with** the opinion of **Rabbi Yehuda ben Beteira** cited below.


###### Chullin 13b:9
[Chullin 13b:9](https://torahapp.org/share/book/Chullin/r/13b:9)

אִיכָּא דְּאָמְרִי, אָמַר רָבָא: הָכִי קָתָנֵי, זוֹ מְטַמְּאָה בְּמַשָּׂא, וְיֵשׁ לְךָ אַחֶרֶת שֶׁהִיא כָּזוֹ שֶׁמְּטַמְּאָה בְּמַשָּׂא וְאֵינָהּ מְטַמְּאָה בְּאֹהֶל, וְאֵיזוֹ זוֹ? תִּקְרוֹבֶת עֲבוֹדָה זָרָה, וּדְלָא כְּרַבִּי יְהוּדָה בֶּן בְּתִירָא.

**William Davidson Edition - English:**
**There are** those **who say** an alternative version of Rava’s statement: **Rava said** that **this** is what the *tanna* **is teaching: This** slaughtered animal **imparts ritual impurity through carrying, and you have another** animal **that is like this** one in **that** it **imparts ritual impurity through carrying and does not impart impurity in a tent. And which** animal is this? **This** animal **is an idolatrous offering, and** this statement is **not in accordance with** the opinion of **Rabbi Yehuda ben Beteira.**


###### Chullin 13b:10
[Chullin 13b:10](https://torahapp.org/share/book/Chullin/r/13b:10)

דְּתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: מִנַּיִן לְתִקְרוֹבֶת עֲבוֹדָה זָרָה שֶׁהִיא מְטַמְּאָה בְּאֹהֶל? שֶׁנֶּאֱמַר: ״וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים״, מָה מֵת מְטַמֵּא בְּאֹהֶל, אַף תִּקְרוֹבֶת עֲבוֹדָה זָרָה מְטַמְּאָה בְּאֹהֶל.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* that **Rabbi Yehuda ben Beteira says: From where** is it derived with regard **to an idolatrous offering that it imparts impurity in a tent?** It is derived from a verse, **as it is stated: “They adhered to Ba’al-Peor and ate the offerings to the dead”** (Psalms 106:28). **Just as a corpse imparts impurity in a tent, so too an idolatrous offering imparts impurity in a tent.**


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

**מַתְנִי׳** הַשּׁוֹחֵט בַּלַּיְלָה, וְכֵן הַסּוֹמֵא שֶׁשָּׁחַט – שְׁחִיטָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who slaughters** an animal **at night, and likewise** in the case of **the blind** person **who slaughters** an animal, **his slaughter is valid.**


###### Chullin 13b:12
[Chullin 13b:12](https://torahapp.org/share/book/Chullin/r/13b:12)

**גְּמָ׳** הַשּׁוֹחֵט דִּיעֲבַד – אִין, לְכַתְּחִלָּה – לָא. וּרְמִינְהִי: לְעוֹלָם שׁוֹחֲטִין, בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה, בֵּין בְּרֹאשׁ הַגָּג בֵּין בְּרֹאשׁ הַסְּפִינָה!

**William Davidson Edition - English:**
**GEMARA:** The Gemara infers from the formulation of the mishna: **One who slaughters,** and not: One may slaughter, that with regard to the slaughter of one who slaughters at night, **after the fact, yes,** it is valid, but ***ab initio*,** one may **not** do so. The Gemara **raises a contradiction** from a *baraita* (*Tosefta* 1:4): **One may always slaughter, both during the day and at night, both on the rooftop and atop a ship,** indicating that slaughter at night is permitted *ab initio*.


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

אָמַר רַב פָּפָּא: בְּשֶׁאֲבוּקָה כְּנֶגְדּוֹ. אָמַר רַב אָשֵׁי: דַּיְקָא נָמֵי, דְּקָתָנֵי הָתָם דּוּמְיָא דְּיוֹם, וְהָכָא דּוּמְיָא דְּסוֹמֵא, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rav Pappa said:** The *tanna* of the *baraita* is referring **to** a case **where** there is **a torch opposite** the slaughterer; therefore, it is permitted *ab initio*. **Rav Ashi said:** The language of the *baraita* **is also precise, as** slaughter at night **is taught there** in the *baraita* **similar to** slaughter **during the day,** based on the juxtaposition: Both during the day and at night. **And here** slaughter at night is taught **similar to** the slaughter performed **by a blind** person, with no light, based on the juxtaposition: One who slaughters at night, and likewise the blind person who slaughters. Therefore, the slaughter is valid only after the fact. The Gemara concludes: **Learn from it.**