## Chullin Daf 14a

###### Chullin 14a:1
[Chullin 14a:1](https://torahapp.org/share/book/Chullin/r/14a:1)

**מַתְנִי׳** הַשּׁוֹחֵט בְּשַׁבָּת וּבְיוֹם הַכִּיפּוּרִים, אַף עַל פִּי שֶׁמִּתְחַיֵּיב בְּנַפְשׁוֹ – שְׁחִיטָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who slaughters** an animal **on Shabbat or on Yom Kippur, although he is liable to** receive the **death** penalty, **his slaughter is valid.**


###### Chullin 14a:2
[Chullin 14a:2](https://torahapp.org/share/book/Chullin/r/14a:2)

**גְּמָ׳** אָמַר רַב הוּנָא, דָּרַשׁ חִיָּיא בַּר רַב מִשְּׁמֵיהּ דְּרַב: אֲסוּרָה בַּאֲכִילָה לְיוֹמָא, וְנָסְבִין חַבְרַיָּא לְמֵימַר רַבִּי יְהוּדָה הִיא.

**William Davidson Edition - English:**
**GEMARA:** **Rav Huna says** that **Ḥiyya bar Rav taught in the name of Rav:** If one slaughtered an animal on Shabbat and Yom Kippur, although the slaughter is valid, **consumption** of the animal is **prohibited for** that **day, and** the members of **the company** of Sages, i.e., those in the academy, **tended to say** that this *halakha* **is** the opinion of **Rabbi Yehuda.**


###### Chullin 14a:3
[Chullin 14a:3](https://torahapp.org/share/book/Chullin/r/14a:3)

הֵי רַבִּי יְהוּדָה? אָמַר רַבִּי אַבָּא: רַבִּי יְהוּדָה דַּהֲכָנָה הִיא, דִּתְנַן: מְחַתְּכִין אֶת הַדִּילּוּעִין לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. רַבִּי יְהוּדָה אוֹמֵר: אִם לֹא הָיְתָה נְבֵלָה מֵעֶרֶב שַׁבָּת אֲסוּרָה, לְפִי שֶׁאֵינָהּ מִן הַמּוּכָן. אַלְמָא, כֵּיוָן דְּלָא אִיתְּכַן מֵאֶתְמוֹל – אֲסוּרָה, הָכָא נָמֵי, כֵּיוָן דְּלָא אִיתְּכַן מֵאֶתְמוֹל – אֲסוּרָה.

**William Davidson Edition - English:**
The Gemara asks: **Which** opinion of **Rabbi Yehuda? Rabbi Abba said:** It **is** the opinion of **Rabbi Yehuda with regard to preparation** for Shabbat, **as we learned** in a mishna (*Shabbat* 156b): **One may cut the gourds before an animal** on Shabbat, provided that they were picked prior to Shabbat. **And** likewise, one may cut an animal **carcass** to place **before the dogs** on Shabbat. **Rabbi Yehuda says: If it was not** already **a carcass prior to Shabbat,** it is **prohibited** to cut it or even move it on Shabbat **because it is not prepared** for use on Shabbat. **Apparently, since it was not prepared from yesterday,** it is **prohibited. Here too,** in the mishna where an animal was slaughtered on Shabbat or Yom Kippur, **since it was not prepared from yesterday,** it is **prohibited.**


###### Chullin 14a:4
[Chullin 14a:4](https://torahapp.org/share/book/Chullin/r/14a:4)

אֲמַר לֵיהּ אַבָּיֵי: מִי דָּמֵי? הָתָם מֵעִיקָּרָא מוּכָן לְאָדָם, וְהַשְׁתָּא מוּכָן לִכְלָבִים. הָכָא מֵעִיקָּרָא מוּכָן לְאָדָם, וְהַשְׁתָּא מוּכָן לְאָדָם! מִי סָבְרַתְּ בְּהֵמָה בְּחַיֶּיהָ לַאֲכִילָה עוֹמֶדֶת? בְּהֵמָה בְּחַיֶּיהָ לְגַדֵּל עוֹמֶדֶת!

**William Davidson Edition - English:**
**Abaye said to** Rabbi Abba: **Are** the cases **comparable? There,** in the mishna in tractate *Shabbat*, **initially** the animal is **prepared for** use by **a person,** as it was prepared for slaughter, **and now** that it died without slaughter on Shabbat it is **prepared for dogs.** But in the mishna **here, initially** the animal is **prepared for** use by **a person and now** after it was slaughtered it remains **prepared for** use by **a person.** Rabbi Abba rejects that distinction: **Do you hold** that **an animal during its lifetime is designated for consumption** and therefore is prepared for use by a person? On the contrary, **an animal during its lifetime is designated for breeding.**


###### Chullin 14a:5
[Chullin 14a:5](https://torahapp.org/share/book/Chullin/r/14a:5)

אִי הָכִי, בְּהֵמָה לְרַבִּי יְהוּדָה בְּיוֹם טוֹב הֵיכִי שָׁחֲטִינַן? אָמַר לוֹ: עוֹמֶדֶת לַאֲכִילָה וְעוֹמֶדֶת לְגַדֵּל, נִשְׁחֲטָה – הוּבְרְרָה דְּלַאֲכִילָה עוֹמֶדֶת, לֹא נִשְׁחֲטָה – הוּבְרְרָה דִּלְגַדֵּל עוֹמֶדֶת.

**William Davidson Edition - English:**
Abaye asked: **If that is so** that an animal is not designated for consumption, according **to Rabbi Yehuda, how do we slaughter an animal on a Festival?** Rabbi Abba **said to** Abaye: During its lifetime, the animal **is designated for consumption and designated for breeding.** If it **was slaughtered,** it is retroactively **clarified that it was designated for consumption;** if it **was not slaughtered,** it is retroactively **clarified that it was designated for breeding.**


###### Chullin 14a:6
[Chullin 14a:6](https://torahapp.org/share/book/Chullin/r/14a:6)

וְהָא לֵית לֵיהּ לְרַבִּי יְהוּדָה בְּרֵירָה! מְנָא לַן? אִי נֵימָא מִדְּתַנְיָא:

**William Davidson Edition - English:**
**But isn’t** it so that **Rabbi Yehuda does not accept** the principle of retroactive **designation? From where do we** derive that this is Rabbi Yehuda’s opinion? **If we say** that we learn it **from that which is taught** in the following *baraita*, there is no proof.


###### Chullin 14a:7
[Chullin 14a:7](https://torahapp.org/share/book/Chullin/r/14a:7)

הַלּוֹקֵחַ יַיִן מִבֵּין הַכּוּתִים, אוֹמֵר: ״שְׁנֵי לוּגִּין שֶׁאֲנִי עָתִיד לְהַפְרִישׁ הֲרֵי הֵן תְּרוּמָה, עֲשָׂרָה מַעֲשֵׂר רִאשׁוֹן, תִּשְׁעָה מַעֲשֵׂר שֵׁנִי״, וּמֵיחֵל וְשׁוֹתֶה מִיָּד, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹסְרִין.

**William Davidson Edition - English:**
It is taught in a *baraita* (*Tosefta*, *Demai* 8:7): In the case of **one who purchases wine from among the Samaritans** just before Shabbat, and presumably *teruma* and tithes were not separated, he acts as follows: If there are one hundred *log* of wine in the barrels, **he says: Two *log* that I will separate in the future are *teruma*,** as the mandated average measure of *teruma* is one-fiftieth; **ten** *log* are **first tithe;** and a tenth of the remainder, which is **nine** *log*, are **second tithe. And he deconsecrates** the second tithe that he will separate in the future, transferring its sanctity to money, **and** he may **drink** the wine **immediately,** relying on the separation that he will perform later, which will clarify retroactively which *log* he designated for the tithes and for *teruma*. This is **the statement of Rabbi Meir. Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon prohibit** this practice. Apparently, Rabbi Yehuda does not accept the principle of retroactive designation.