## Chullin Daf 18a

###### Chullin 18a:1
[Chullin 18a:1](https://torahapp.org/share/book/Chullin/r/18a:1)

וְכַמָּה פְּגִימַת הַמִּזְבֵּחַ? כְּדֵי שֶׁתַּחְגּוֹר בָּהּ צִפּוֹרֶן.

**William Davidson Edition - English:**
**And how much** is **the deficiency** that renders **the altar** unfit? It is a deficiency that is **sufficient for a fingernail to be impeded on it.**


###### Chullin 18a:2
[Chullin 18a:2](https://torahapp.org/share/book/Chullin/r/18a:2)

מֵיתִיבִי: כַּמָּה פְּגִימַת הַמִּזְבֵּחַ? רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: טֶפַח, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: כְּזַיִת. לָא קַשְׁיָא: הָא בְּסִידָא, הָא בְּאַבְנָא.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: **How much** is **the deficiency** that renders **the altar** unfit? **Rabbi Shimon ben Yoḥai says:** One **handbreadth. Rabbi Eliezer ben Ya’akov says:** One **olive-bulk.** The Gemara answers: This apparent contradiction is **not difficult. This** measure of one handbreadth or one olive-bulk is referring to a deficiency **in the limestone** coating of the altar; **that** smaller measure of a fingernail being caught is referring to a deficiency **in the stone** of the altar.


###### Chullin 18a:3
[Chullin 18a:3](https://torahapp.org/share/book/Chullin/r/18a:3)

אָמַר רַב הוּנָא: הַאי טַבָּחָא דְּלָא סָר סַכִּינָא קַמֵּי חָכָם – מְשַׁמְּתִינַן לֵיהּ, וְרָבָא אֲמַר: מְעַבְּרִינַן לֵיהּ, וּמַכְרְזִינַן אַבִּשְׂרֵיהּ דִּטְרֵפָה הִיא.

**William Davidson Edition - English:**
§ Apropos the obligation to show the knife to a Torah scholar, **Rav Huna says: This slaughterer who did not present [*sar*] the knife before** a Torah **scholar, we ostracize him. And Rava says: We remove him** from his position **and we proclaim about meat** from an animal **that he** slaughtered **that it is *tereifa*.**


###### Chullin 18a:4
[Chullin 18a:4](https://torahapp.org/share/book/Chullin/r/18a:4)

וְלָא פְּלִיגִי, כָּאן – בְּשֶׁנִּמְצֵאת סַכִּינוֹ יָפָה, כָּאן – בְּשֶׁלֹּא נִמְצֵאת סַכִּינוֹ יָפָה. רָבִינָא אָמַר: הֵיכָא דְּלֹא נִמְצֵאת סַכִּינוֹ יָפָה – מְמַסְמֵס לֵיהּ בְּפַרְתָּא, דַּאֲפִילּוּ לְגוֹיִם נָמֵי לָא מִזְדַּבַּן.

**William Davidson Edition - English:**
The Gemara notes: **And they do not disagree. Here,** where Rav Huna says that he is ostracized, it is **in** a case **where his knife was discovered intact,** and he is ostracized for treating the scholar with contempt. **There,** where Rava says that his slaughter is proclaimed *tereifa*, it is **in** a case **where his knife was discovered not intact,** as in that case the meat from all animals that he slaughtered is suspect. **Ravina said:** In a case **where his knife was discovered not** to be **intact, one spreads excrement on** the flesh so **that even to a gentile it** will **not be sold.**


###### Chullin 18a:5
[Chullin 18a:5](https://torahapp.org/share/book/Chullin/r/18a:5)

הָהוּא טַבָּחָא דְּלָא סָר סַכִּינָא קַמֵּיהּ דְּרָבָא בַּר חִינָּנָא, שַׁמְּתֵיהּ וְעַבְּרֵיהּ, וְאַכְרֵיז אַבִּשְׂרֵיהּ דִּטְרֵפָה הִיא. אִקְּלַעוּ מָר זוּטְרָא וְרַב אָשֵׁי לְגַבֵּיהּ, אֲמַר לְהוּ: לִיעַיְּינוּ רַבָּנַן בְּמִלְּתֵיהּ, דִּתְלוּ בֵּיהּ טַפְלֵי.

**William Davidson Edition - English:**
There was **a certain slaughterer who did not present his knife before Rava bar Ḥinnana.** Rava bar Ḥinnana **ostracized him, and removed him** from his position, **and proclaimed about meat** from an animal **that he** slaughtered **that it is *tereifa*. Mar Zutra and Rav Ashi happened before** Rava bar Ḥinnana in his place of residence. Rava bar Ḥinnana **said to them: Let the Sages examine the matter of** the slaughterer, **as small children are dependent upon him.**


###### Chullin 18a:6
[Chullin 18a:6](https://torahapp.org/share/book/Chullin/r/18a:6)

בַּדְקֵהּ רַב אָשֵׁי לְסַכִּינֵיהּ, וְנִמְצֵאת יָפָה, וְאַכְשְׁרֵיהּ. אֲמַר לֵיהּ מָר זוּטְרָא: וְלָא לֵיחוּשׁ מָר לְסָבָא? אֲמַר לֵיהּ: שְׁלִיחוּתֵיהּ קָא עָבְדִינַן.

**William Davidson Edition - English:**
**Rav Ashi examined his knife and it was discovered intact, and he deemed** his meat **fit** for consumption. **Mar Zutra said to** Rav Ashi: **And shouldn’t the Master be concerned for** the honor of **the elder,** Rava bar Ḥinnana, who removed him from his position and you restored him? Rav Ashi **said to** Mar Zutra: **We are carrying out his agency,** as he requested that we examine the matter of the slaughterer.


###### Chullin 18a:7
[Chullin 18a:7](https://torahapp.org/share/book/Chullin/r/18a:7)

אָמַר רַבָּה בַּר הוּנָא: שֵׁן תְּלוּשָׁה וְצִפּוֹרֶן תְּלוּשָׁה מוּתָּר לִשְׁחוֹט בָּהּ לְכַתְּחִלָּה. וְהָא אֲנַן תְּנַן: חוּץ מִמַּגַּל קָצִיר וְהַמְּגֵירָה וְהַשִּׁינַּיִם וְהַצִּפּוֹרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין.

**William Davidson Edition - English:**
§ **Rabba bar Huna says: With a detached tooth and a detached fingernail, it is permitted to slaughter *ab initio*.** The Gemara asks: **But didn’t we learn** in the mishna (15b): **Except for the harvest sickle, and the saw, and the teeth, and the fingernail, because they strangle?**


###### Chullin 18a:8
[Chullin 18a:8](https://torahapp.org/share/book/Chullin/r/18a:8)

שֵׁן אַשֵּׁן – לָא קַשְׁיָא: הָא בַּחֲדָא, הָא בְּתַרְתֵּי. צִפּוֹרֶן אַצִּפּוֹרֶן – לָא קַשְׁיָא: הָא בִּתְלוּשָׁה, הָא בִּמְחוּבֶּרֶת.

**William Davidson Edition - English:**
The Gemara answers that the contradiction between this statement with regard to **a tooth and** that statement with regard to **a tooth** is **not difficult: This** statement of Rava bar Huna that one may slaughter with a tooth is referring to slaughter **with one** tooth. **That** mishna that prohibits slaughter with teeth is referring to slaughter **with two** teeth, as due to the gap between them they rip the *simanim*. The contradiction between the statement with regard to **a fingernail and** the statement with regard to **a fingernail** is **not difficult: This** statement of Rava bar Huna that one may slaughter with a fingernail is referring to slaughter **with a detached** fingernail. **That** mishna that prohibits slaughter with a fingernail is referring to slaughter **with an attached** fingernail, in accordance with the opinion of Rabbi Yehuda HaNasi (15b), who invalidates slaughter performed with an item attached to the ground or a living animal.


###### Chullin 18a:9
[Chullin 18a:9](https://torahapp.org/share/book/Chullin/r/18a:9)

**מַתְנִי׳** הַשּׁוֹחֵט בְּמַגַּל קָצִיר, בַּדֶּרֶךְ הֲלִיכָתָהּ – בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחְלִיקוּ שִׁינֶּיהָ – הֲרֵי הִיא כְּסַכִּין.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who slaughters** an animal **with a harvest sickle,** which is serrated with its teeth inclined considerably in one direction, **in a forward direction,** where the serrations do not tear the flesh, **Beit Shammai deem** the slaughter **not valid and Beit Hillel deem** it **valid. And** they both agree that **if they smoothed its serrations** so that they do not tear the flesh, its halakhic status **is like** that of **a knife** and one may slaughter with it.


###### Chullin 18a:10
[Chullin 18a:10](https://torahapp.org/share/book/Chullin/r/18a:10)

**גְּמָ׳** אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אַף כְּשֶׁהִכְשִׁירוּ בֵּית הִלֵּל, לֹא הִכְשִׁירוּ אֶלָּא לְטַהֲרָהּ מִידֵי נְבֵילָה, אֲבָל בַּאֲכִילָה אֲסוּרָה. אָמַר רַב אָשֵׁי: דַּיְקָא נָמֵי, דְּקָתָנֵי ״בֵּית שַׁמַּאי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין״, וְלָא קָתָנֵי ״בֵּית שַׁמַּאי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין״. וְלִיטַעְמָיךְ, לִיתְנֵי ״בֵּית שַׁמַּאי מְטַמְּאִין וּבֵית הִלֵּל מְטַהֲרִין״! אֶלָּא, פּוֹסְלִין וּמַכְשִׁירִין וְאוֹסְרִין וּמַתִּירִין – חֲדָא מִילְּתָא הִיא.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: Even when Beit Hillel deemed** the slaughter **valid, they deemed** it **valid only to purify it from** the ritual impurity of **an unslaughtered carcass; but its consumption is prohibited. Rav Ashi said:** The language of the mishna **is also precise, as** the *tanna* **teaches: Beit Shammai deem** the slaughter **not valid and Beit Hillel deem** it **valid, and he does not teach: Beit Shammai prohibit and Beit Hillel permit** its consumption. The Gemara objects: **But according to your reasoning, let** the *tanna* **teach: Beit Shammai deem** the carcass **ritually impure and Beit Hillel deem** it **ritually pure. Rather,** the terms **deem** it **not valid and deem** it **valid and** the terms **prohibit and permit are** all **one matter,** and no inferences may be drawn from that phrasing.


###### Chullin 18a:11
[Chullin 18a:11](https://torahapp.org/share/book/Chullin/r/18a:11)

**מַתְנִי׳** הַשּׁוֹחֵט מִתּוֹךְ הַטַּבַּעַת, וְשִׁיֵּיר בָּהּ מְלֹא הַחוּט עַל פְּנֵי כּוּלָּהּ – שְׁחִיטָתוֹ כְּשֵׁרָה. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: מְלֹא חוּט עַל פְּנֵי רוּבָּהּ.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who slaughters** an animal **from within the** cricoid cartilage that forms a complete **ring** at the top of the windpipe **and left a thread breadth over the surface of** the ring in **its entirety** intact, as the knife did not go beyond the ring toward the head of the animal, **his slaughter is valid. Rabbi Yosei, son of Rabbi Yehuda, says:** It is valid even if he left **a thread breadth over the majority of the surface of** the ring.


###### Chullin 18a:12
[Chullin 18a:12](https://torahapp.org/share/book/Chullin/r/18a:12)

**גְּמָ׳** רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: הֲלָכָה כְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, וְאַף רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה לֹא אָמַר אֶלָּא בְּטַבַּעַת הַגְּדוֹלָה, הוֹאִיל וּמַקֶּפֶת אֶת כׇּל הַקָּנֶה, אֲבָל בִּשְׁאָר טַבָּעוֹת – לֹא.

**William Davidson Edition - English:**
**GEMARA:** It is **Rav and Shmuel who both say:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Yosei, son of Rabbi Yehuda. And even Rabbi Yosei, son of Rabbi Yehuda, says** his statement **only with regard to the large** upper **ring, since it encircles the entire windpipe, but with regard to the rest of the rings,** which are incomplete and where a strip of flesh connects their edges, he did **not** state his *halakha*. Therefore, his slaughter is not valid, as he is required to slaughter in the space between those rings and not in the rings themselves.


###### Chullin 18a:13
[Chullin 18a:13](https://torahapp.org/share/book/Chullin/r/18a:13)

וּבִשְׁאָר טַבָּעוֹת לֹא? וְהָתַנְיָא: רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר:

**William Davidson Edition - English:**
The Gemara objects: **And with regard to the rest of the rings,** Rabbi Yosei, son of Rabbi Yehuda, did **not** state his *halakha*; **but isn’t it taught** in a *baraita* that **Rabbi Yosei, son of Rabbi Yehuda, says:**