## Chullin Daf 17a

###### Chullin 17a:1
[Chullin 17a:1](https://torahapp.org/share/book/Chullin/r/17a:1)

וְכׇל שֶׁכֵּן הַשְׁתָּא דְּאַרְחִיקוּ לְהוּ טְפֵי.

**William Davidson Edition - English:**
**And,** if so, **all the more so now,** in exile, **when they are** even **more distant** from the Temple, the meat of desire should be permitted. Consequently, it is unnecessary for the mishna to teach this *halakha*.


###### Chullin 17a:2
[Chullin 17a:2](https://torahapp.org/share/book/Chullin/r/17a:2)

אֶלָּא אָמַר רַב יוֹסֵף: רַבִּי עֲקִיבָא הִיא, דְּתַנְיָא: ״כִּי יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ״, רַבִּי עֲקִיבָא אוֹמֵר: לֹא בָּא הַכָּתוּב אֶלָּא לֶאֱסוֹר לָהֶן בְּשַׂר נְחִירָה, שֶׁבַּתְּחִלָּה הוּתַּר לָהֶן בְּשַׂר נְחִירָה, מִשֶּׁנִּכְנְסוּ לָאָרֶץ נֶאֱסַר לָהֶן בְּשַׂר נְחִירָה.

**William Davidson Edition - English:**
**Rather, Rav Yosef said:** The *tanna* who teaches this *halakha* **is Rabbi Akiva, as it is taught** in a *baraita* with regard to the verse: **“If the place that the Lord your God shall choose to put His name there be too far from you, then you shall slaughter of your herd and of your flock”** (Deuteronomy 12:21), **Rabbi Akiva says: The verse comes only to prohibit for them** consumption of **meat** of an animal killed by means **of stabbing** rather than valid slaughter, **as, initially,** the **meat of stabbing was permitted for them. When they entered into Eretz** Yisrael, the **meat of stabbing was forbidden to them,** and it was permitted to eat the meat of an animal only after valid slaughter.


###### Chullin 17a:3
[Chullin 17a:3](https://torahapp.org/share/book/Chullin/r/17a:3)

וְעַכְשָׁיו שֶׁגָּלוּ, יָכוֹל יַחְזְרוּ לְהֶתֵּירָן הָרִאשׁוֹן? לְכָךְ שָׁנִינוּ: לְעוֹלָם שׁוֹחֲטִין.

**William Davidson Edition - English:**
Rav Yosef added: **And now that** the Jewish people **were exiled, might** one have thought that stabbed animals **are restored to their initial permitted** state? **Therefore, we learned** in the mishna: **One** must **always slaughter** the animal to eat its meat.


###### Chullin 17a:4
[Chullin 17a:4](https://torahapp.org/share/book/Chullin/r/17a:4)

בְּמַאי קָמִיפַּלְגִי? רַבִּי עֲקִיבָא סָבַר: בְּשַׂר תַּאֲוָה לָא אִיתְּסַר כְּלָל, רַבִּי יִשְׁמָעֵאל סָבַר: בְּשַׂר נְחִירָה לָא אִישְׁתְּרִי כְּלָל.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** principle **do they disagree?** The Gemara answers that **Rabbi Akiva holds:** The **meat of desire was not forbidden at all, and Rabbi Yishmael holds:** The **meat of stabbing was not permitted at all.**


###### Chullin 17a:5
[Chullin 17a:5](https://torahapp.org/share/book/Chullin/r/17a:5)

בִּשְׁלָמָא לְרַבִּי יִשְׁמָעֵאל, הַיְינוּ דִּכְתִיב ״וְשָׁחַט אֶת בֶּן הַבָּקָר״, אֶלָּא לְרַבִּי עֲקִיבָא מַאי ״וְשָׁחַט״? קָדָשִׁים שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara asks a series of questions: **Granted, according to Rabbi Yishmael,** who holds that the meat of stabbing was forbidden in the wilderness, **that is** the meaning of that **which is written** with regard to the burnt offerings sacrificed in the Tabernacle: **“And he shall slaughter the young bull”** (Leviticus 1:5). **But according to Rabbi Akiva, what** is the meaning of: **“And he shall slaughter”?** Why would he slaughter it if stabbing is permitted? The Gemara answers: **Sacrificial** animals **are different,** as slaughter is required in that case. By contrast, there was no obligation to slaughter non-sacrificial animals to eat their meat.


###### Chullin 17a:6
[Chullin 17a:6](https://torahapp.org/share/book/Chullin/r/17a:6)

בִּשְׁלָמָא לְרַבִּי יִשְׁמָעֵאל, הַיְינוּ דִּכְתִיב ״הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם״, אֶלָּא לְרַבִּי עֲקִיבָא מַאי ״הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם״? ״יִנָּחֵר לָהֶם״ מִיבְּעֵי לֵיהּ! נְחִירָה שֶׁלָּהֶן זוֹ הִיא שְׁחִיטָתָן.

**William Davidson Edition - English:**
**Granted, according to Rabbi Yishmael,** who holds that the meat of stabbing was forbidden in the wilderness, **that is** the meaning of that **which is written: “Will flocks and herds be slaughtered for them”** (Numbers 11:22), indicating that they slaughtered the animals in the wilderness. **But according to Rabbi Akiva, what** is the meaning of: **“Will flocks and herds be slaughtered for them”?** Ostensibly, the words: **Be stabbed for them, should have** been written. The Gemara answers: In the wilderness, **their stabbing is their slaughter.**


###### Chullin 17a:7
[Chullin 17a:7](https://torahapp.org/share/book/Chullin/r/17a:7)

בִּשְׁלָמָא לְרַבִּי יִשְׁמָעֵאל – הַיְינוּ דִּתְנַן: הַשּׁוֹחֵט וְנִתְנַבְּלָה בְּיָדוֹ, וְהַנּוֹחֵר וְהַמְעַקֵּר – פָּטוּר מִלְּכַסּוֹת, אֶלָּא לְרַבִּי עֲקִיבָא אַמַּאי פָּטוּר מִלְּכַסּוֹת?

**William Davidson Edition - English:**
**Granted, according to Rabbi Yishmael, that is** the meaning of that **which we learned** in a mishna (85a) with regard to the mitzva of covering the blood of an undomesticated animal or a bird: **One who slaughters** an undomesticated animal and the slaughter is not valid **and it became an unslaughtered carcass by his hand, and one who stabs** an animal, **and one who rips** the *simanim* from their place before cutting them, invalidating the slaughter, is **exempt from covering** the blood. One must cover the blood of only an animal whose slaughter was valid. **But according to Rabbi Akiva, why is one exempt from covering** the blood of an animal that was stabbed, since in his opinion when they were commanded to cover blood, animals that were stabbed were permitted?


###### Chullin 17a:8
[Chullin 17a:8](https://torahapp.org/share/book/Chullin/r/17a:8)

הוֹאִיל וְאִיתְּסַר, אִיתְּסַר.

**William Davidson Edition - English:**
The Gemara answers: **Since** the meat of stabbing **was forbidden, it was forbidden,** and the halakhic status of stabbing is no longer that of slaughtering.


###### Chullin 17a:9
[Chullin 17a:9](https://torahapp.org/share/book/Chullin/r/17a:9)

בִּשְׁלָמָא לְרַבִּי עֲקִיבָא, דְּאָמַר בְּשַׂר תַּאֲוָה לָא אִיתְּסַר כְּלָל – הַיְינוּ דִּכְתִיב: ״אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת הַצְּבִי וְאֶת הָאַיָּל כֵּן תֹּאכְלֶנּוּ״, אֶלָּא לְרַבִּי יִשְׁמָעֵאל, צְבִי וְאַיָּל גּוּפֵיהּ מִי הֲוֵי שְׁרֵי?

**William Davidson Edition - English:**
**Granted, according to Rabbi Akiva, who says** that the **meat of desire was not forbidden at all, that is** the meaning of that **which is written** before they entered Eretz Yisrael: **“However, as the gazelle and as the deer is eaten, so shall you eat of it,** the pure and the impure may eat of it alike” (Deuteronomy 12:22). This means that just as it is permitted to eat the meat of a gazelle and a deer in the wilderness in a state of ritual impurity, so may you eat them when you enter Eretz Yisrael, although at that point it will be prohibited to stab them and eat their meat, as their meat will be permitted only through slaughter. **But according to Rabbi Yishmael,** who holds that the meat of desire was forbidden in the wilderness, **were the gazelle and the deer themselves permitted** in the wilderness? They are not brought as offerings.


###### Chullin 17a:10
[Chullin 17a:10](https://torahapp.org/share/book/Chullin/r/17a:10)

כִּי אֲסַר רַחֲמָנָא – בְּהֵמָה דְּחַזְיָא לְהַקְרָבָה, אֲבָל חַיָּה דְּלָא חַזְיָא לְהַקְרָבָה – לָא אֲסַר רַחֲמָנָא.

**William Davidson Edition - English:**
The Gemara answers: **When the Merciful One rendered** the meat of desire **forbidden,** that was specifically the meat of **a domesticated animal that is fit for sacrifice. But the Merciful One did not render forbidden undomesticated animals that are not fit for sacrifice.**


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

בָּעֵי רַבִּי יִרְמְיָה: אֵבְרֵי בְּשַׂר נְחִירָה שֶׁהִכְנִיסוּ יִשְׂרָאֵל עִמָּהֶן לָאָרֶץ, מַהוּ?

**William Davidson Edition - English:**
§ **Rabbi Yirmeya raises a dilemma** according to the opinion of Rabbi Akiva, who says that the meat of stabbing was permitted in the wilderness: With regard to **the limbs of** the **meat of stabbing that the Jewish people took with them into Eretz** Yisrael, **what is** their halakhic status?


###### Chullin 17a:12
[Chullin 17a:12](https://torahapp.org/share/book/Chullin/r/17a:12)

אֵימַת? אִילֵּימָא בְּשֶׁבַע שֶׁכִּבְּשׁוּ – הַשְׁתָּא דָּבָר טָמֵא אִישְׁתְּרִי לְהוּ, דִּכְתִיב: ״וּבָתִּים מְלֵאִים כׇּל טוּב״, וְאָמַר רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר רַב: כֻּתְלֵי דַּחֲזִירֵי – בְּשַׂר נְחִירָה מִבַּעְיָא?

**William Davidson Edition - English:**
The Gemara asks: **When?** With regard to what period does Rabbi Yirmeya raise his dilemma? **If we say** that the dilemma is **with regard to** the **seven** years during **which they conquered** the land, **now, non-kosher items were permitted for them** during that period, **as it is written:** “And it shall be, when the Lord your God shall bring you into the land that He swore to your fathers, **and houses full of all good things…**and you shall eat and be satisfied” (Deuteronomy 6:10–11), **and Rabbi Yirmeya bar Abba says** that **Rav says: Cuts of pig** meat **[*kotlei daḥazirei*]** that they found in the houses were permitted for them; is it **necessary** to say that the **meat** from the **stabbing** of a kosher animal was permitted?


###### Chullin 17a:13
[Chullin 17a:13](https://torahapp.org/share/book/Chullin/r/17a:13)

אֶלָּא, לְאַחַר מִכָּאן. וְאִיבָּעֵית אֵימָא: לְעוֹלָם בְּשֶׁבַע שֶׁכִּבְּשׁוּ, כִּי אִשְׁתְּרִי לְהוּ שָׁלָל שֶׁל גּוֹיִם – דִּידְהוּ לָא אִישְׁתְּרִי. תֵּיקוּ.

**William Davidson Edition - English:**
**Rather,** Rabbi Yirmeya’s dilemma is with regard to the period **thereafter. And if you wish, say** instead: **Actually,** his dilemma is **with regard to** the **seven** years during **which they conquered** the land, as perhaps **when** the forbidden food **was permitted for them,** it was specifically food from **the spoils of gentiles,** but **their own** forbidden food **was not permitted.** The Gemara concludes: The dilemma **shall stand** unresolved.


###### Chullin 17a:14
[Chullin 17a:14](https://torahapp.org/share/book/Chullin/r/17a:14)

אָמַר רַבָּה: שַׁנֵּית ״הַכֹּל שׁוֹחֲטִין״ וּ״לְעוֹלָם שׁוֹחֲטִין״, ״בַּכֹּל שׁוֹחֲטִים״ – מַאי מְשַׁנֵּית לֵיהּ?

**William Davidson Edition - English:**
§ **Rabba says: You explained** the phrases in the mishna: **All slaughter, and: One may always slaughter.** In **what** way **do you explain** the phrase: **One may slaughter with any** item that cuts?


###### Chullin 17a:15
[Chullin 17a:15](https://torahapp.org/share/book/Chullin/r/17a:15)

וְכִי תֵּימָא, בֵּין בְּצוֹר בֵּין בִּזְכוּכִית בֵּין בִּקְרוּמִית שֶׁל קָנֶה, הָא דּוּמְיָא דְּהָנָךְ קָתָנֵי; אִי הָנָךְ בְּשׁוֹחֲטִין – הַאי נָמֵי בְּשׁוֹחֲטִין, וְאִי הָנָךְ בְּנִשְׁחָטִין – הַאי נָמֵי בְּנִשְׁחָטִין.

**William Davidson Edition - English:**
**And if you would say** that it means: **Whether with a flint, or with glass** shards, **or with the stalk of a reed, but isn’t** this phrase **taught** in a manner **similar to those** other phrases in the mishna? **If these** phrases: All slaughter, and: One may always slaughter, are referring **to those that slaughter, this** phrase **too** is referring **to those that slaughter; and if those** phrases are referring **to those that are slaughtered, this** phrase **too** is referring **to those that are slaughtered.** The first two phrases in the mishna were explained as referring to the animals that are slaughtered. The first phrase was interpreted to include birds, and the second phrase was interpreted as referring to the *halakha* that meat may be eaten only through slaughter of the animal.


###### Chullin 17a:16
[Chullin 17a:16](https://torahapp.org/share/book/Chullin/r/17a:16)

אֶלָּא אָמַר רָבָא: ״הַכֹּל שׁוֹחֲטִין״, חֲדָא לְאֵתוֹיֵי כּוּתִי, וַחֲדָא לְאֵתוֹיֵי יִשְׂרָאֵל מְשׁוּמָּד. ״לְעוֹלָם שׁוֹחֲטִין״ – בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, בֵּין בְּרֹאשׁ הַגָּג בֵּין בְּרֹאשׁ הַסְּפִינָה. ״בַּכֹּל שׁוֹחֲטִין״ – בֵּין בְּצוֹר, בֵּין בִּזְכוּכִית, בֵּין בִּקְרוּמִית שֶׁל קָנֶה.

**William Davidson Edition - English:**
**Rather, Rava said** that the entire mishna is referring to those that slaughter. The initial phrase means **everyone [*hakkol*] slaughters.** Although an identical phrase was used in the first mishna (2a), both are necessary: **One is to include a Samaritan and one is to include a Jewish transgressor.** The second phrase: **One may always slaughter,** means **both during the day and at night, both on a rooftop and atop a ship,** and there is no concern that it will appear that he is slaughtering in an idolatrous manner to the hosts of heaven or to the god of the sea. The phrase: **One may slaughter with any** item that cuts, means: **Whether with a flint, or with glass** shards, **or with the stalk of a reed.**


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

חוּץ מִמַּגַּל קָצִיר וְהַמְּגֵירָה. אֲבוּהּ דִּשְׁמוּאֵל פְּגַם וְשַׁדַּר, פְּגַם וְשַׁדַּר. שְׁלַחוּ לֵיהּ: כִּמְגֵירָה שָׁנִינוּ.

**William Davidson Edition - English:**
The mishna states: **Except for** the serrated side of **the harvest sickle, and the saw. Shmuel’s father** would **notch** a knife **and send** it to Eretz Yisrael to ask if it is fit for slaughter, and would **notch** a knife in a different manner **and send** it to Eretz Yisrael in order to determine the type of notch that invalidates slaughter. **They sent to him** from Eretz Yisrael that the principle is: **We learned** that the notch that invalidates slaughter is **like a saw,** whose teeth point upward, as it rips the *simanim* with every draw of the knife back and forth.


###### Chullin 17a:18
[Chullin 17a:18](https://torahapp.org/share/book/Chullin/r/17a:18)

תָּנוּ רַבָּנַן:

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: