## Chullin Daf 19b

###### Chullin 19b:1
[Chullin 19b:1](https://torahapp.org/share/book/Chullin/r/19b:1)

דְּאִם כֵּן, מַפְסְדַתְּ לַהּ לְקַמַּיְיתָא. הָתָם מַאי טַעְמָא קָא מַכְשְׁרַתְּ? דְּכִי נָפְקָא חִיּוּתָא – בְּהֶכְשֵׁירַהּ קָא נָפְקָא. הָכָא נָמֵי, כִּי נָפְקָא חִיּוּתָא – בְּהַגְרָמָה קָא נָפְקָא.

**William Davidson Edition - English:**
**as, if** you retract your statement, **you repudiate the first** ruling that you stated with regard to a case where one diverted the knife and cut one-third of the windpipe, and then cut one-third properly, and then diverted and cut the final one-third. **There, what is the reason** that **you deemed** the slaughter **valid?** The reason is **that when life left** the animal with the cutting of the second third of the windpipe, **it left** the animal **in** the course of **valid** slaughter. Based on that reasoning, **here too, when life left** the animal with the cutting of the second third of the windpipe, **it left** the animal **in** the course of **diverting** the knife, and the slaughter is invalid.


###### Chullin 19b:2
[Chullin 19b:2](https://torahapp.org/share/book/Chullin/r/19b:2)

אִיקְּלַע רַב נַחְמָן לְסוּרָא, בְּעוֹ מִינֵּיהּ: שָׁחַט שְׁלִישׁ וְהִגְרִים שְׁלִישׁ וְשָׁחַט שְׁלִישׁ, מַהוּ? אֲמַר לְהוּ: לָאו הַיְינוּ דְּרַבִּי אֶלְעָזָר בַּר מִנְיוֹמֵי, דְּאָמַר רַבִּי אֶלְעָזָר בַּר מִנְיוֹמֵי: שְׁחִיטָה הָעֲשׂוּיָה כְּמַסְרֵק כְּשֵׁרָה.

**William Davidson Edition - English:**
**Rav Naḥman happened** to come **to Sura,** where **they asked him:** If **one cut one-third** of the windpipe properly, **and** then **diverted** the knife and cut **one-third, and** then **cut** the final **one-third** of the windpipe properly, **what is** the *halakha*? **He said to them: Isn’t that** the *halakha* stated by **Rabbi Elazar bar Minyumi, as Rabbi Elazar bar Minyumi says: Slaughter that is performed like** the teeth of **a comb,** which are jagged, is **valid.**


###### Chullin 19b:3
[Chullin 19b:3](https://torahapp.org/share/book/Chullin/r/19b:3)

וְדִלְמָא בִּמְקוֹם שְׁחִיטָה! בִּמְקוֹם שְׁחִיטָה מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: בָּעֵינַן שְׁחִיטָה מְפוֹרַעַת וְלֵיכָּא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara objects: **And perhaps** Rabbi Elazar bar Minyumi stated his *halakha* only when the slaughter goes up and down **within** the proper **place of slaughter.** The Gemara asks in response: **Within** the proper **place of slaughter, what** is the purpose **of stating** it? Clearly the slaughter is valid in that case. The Gemara explains: **Lest you say** that **we require slaughter** that is **clear** and straight, **and** slaughter that is jagged **is not** straight, therefore, Rabbi Elazar bar Minyumi **teaches us** that nevertheless, the slaughter is valid.


###### Chullin 19b:4
[Chullin 19b:4](https://torahapp.org/share/book/Chullin/r/19b:4)

(סִימָן: בַּכַּ״ד).

**William Davidson Edition - English:**
The Gemara cites **a mnemonic** for the order of the Sages in the following discussion: ***Beit*** for Rabbi Abba; ***kaf*** for Rav Kahana; ***dalet*** for Rav Yehuda.


###### Chullin 19b:5
[Chullin 19b:5](https://torahapp.org/share/book/Chullin/r/19b:5)

יְתֵיב רַבִּי אַבָּא אֲחוֹרֵיהּ דְּרַב כָּהֲנָא, וְיָתֵיב רַב כָּהֲנָא קַמֵּיהּ דְּרַב יְהוּדָה, וְיָתֵיב וְקָאָמַר: שָׁחַט שְׁלִישׁ וְהִגְרִים שְׁלִישׁ וְשָׁחַט שְׁלִישׁ, מַהוּ? אֲמַר לֵיהּ: שְׁחִיטָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
**Rabbi Abba sat behind Rav Kahana and Rav Kahana sat before Rav Yehuda, and he sat and said** to Rav Yehuda: If **one cut one-third** of the windpipe properly, **and** then **diverted** the knife and cut **one-third, and** then **cut** the final **one-third** of the windpipe properly, **what is** the *halakha*? Rav Yehuda **said to** Rav Kahana: **His slaughter is valid.**


###### Chullin 19b:6
[Chullin 19b:6](https://torahapp.org/share/book/Chullin/r/19b:6)

הִגְרִים שְׁלִישׁ וְשָׁחַט שְׁלִישׁ וְהִגְרִים שְׁלִישׁ, מַהוּ? אֲמַר לֵיהּ: שְׁחִיטָתוֹ פְּסוּלָה.

**William Davidson Edition - English:**
Rav Kahana then asked: If **one diverted** the knife and cut **one-third** of the windpipe, **and** then **cut one-third** properly, **and** then **diverted** and cut the final **one-third, what is** the *halakha*? Rav Yehuda **said to** him: **His slaughter is not valid.**


###### Chullin 19b:7
[Chullin 19b:7](https://torahapp.org/share/book/Chullin/r/19b:7)

שָׁחַט בִּמְקוֹם נֶקֶב, מַהוּ? אֲמַר לֵיהּ: שְׁחִיטָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
Rav Kahana then asked: If **one cut in a place** where there was **a perforation** in the front of the windpipe and continued cutting, **what is** the *halakha*? Rav Yehuda **said to** him: **His slaughter is valid.**


###### Chullin 19b:8
[Chullin 19b:8](https://torahapp.org/share/book/Chullin/r/19b:8)

שָׁחַט וּפָגַע בּוֹ נֶקֶב, מַהוּ? אֲמַר לֵיהּ: שְׁחִיטָתוֹ פְּסוּלָה.

**William Davidson Edition - English:**
Rav Kahana further asked: If **one cut** the windpipe **and** after cutting half the windpipe **encountered a perforation,** after which point a majority of the windpipe had been cut, **what is** the *halakha*? Rav Yehuda **said to** him: **His slaughter is not valid.**


###### Chullin 19b:9
[Chullin 19b:9](https://torahapp.org/share/book/Chullin/r/19b:9)

אֲזַל רַבִּי אַבָּא, אַמְרַהּ קַמֵּיהּ דְּרַבִּי אֶלְעָזָר, אֲזַל רַבִּי אֶלְעָזָר, אַמְרַהּ קַמֵּיהּ דְּרַבִּי יוֹחָנָן, אֲמַר לֵיהּ: מַאי שְׁנָא?

**William Davidson Edition - English:**
**Rabbi Abba went** to Eretz Yisrael and **stated** these *halakhot* **in the presence of Rabbi Elazar,** and **Rabbi Elazar went** and **stated** these *halakhot* **in the presence of Rabbi Yoḥanan.** Rabbi Yoḥanan **said to him: What is different** about a case where one cut in a place where there was a perforation relative to a case where he encountered a perforation in the middle of the slaughter?


###### Chullin 19b:10
[Chullin 19b:10](https://torahapp.org/share/book/Chullin/r/19b:10)

אֲמַר לֵיהּ: שָׁחַט בִּמְקוֹם נֶקֶב, נַעֲשָׂה כְּמִי שֶׁשָּׁחַט גּוֹי וְגָמַר יִשְׂרָאֵל. שָׁחַט וּפָגַע בּוֹ נֶקֶב, נַעֲשָׂה כְּמִי שֶׁשָּׁחַט יִשְׂרָאֵל וְגָמַר גּוֹי. קָרֵי עֲלֵיהּ: ״גּוֹי גּוֹי״.

**William Davidson Edition - English:**
Rabbi Elazar **said to him:** In a case where **one cut in a place** where there was **a perforation, it becomes like** an animal **that a gentile** began to **slaughter and a Jew completed** its slaughter, in which case the slaughter is valid. In a case where **one cut** the windpipe **and encountered a perforation, it becomes like** an animal **that a Jew** began to **slaughter and a gentile completed** its slaughter, in which case the slaughter is not valid. Rabbi Yoḥanan mockingly **proclaimed about him: Gentile, gentile,** i.e., you merely repeat something about gentiles. Rabbi Yoḥanan did not accept the distinction.


###### Chullin 19b:11
[Chullin 19b:11](https://torahapp.org/share/book/Chullin/r/19b:11)

אָמַר רָבָא: שַׁפִּיר קָרֵי עֲלֵיהּ ״גּוֹי גּוֹי״, בִּשְׁלָמָא הָתָם מִדַּהֲוָה לֵיהּ לְיִשְׂרָאֵל לְמִשְׁחַט רוּבָּא וְלָא שְׁחַט, כִּי נָפְקָא חִיּוּתָא – בִּידָא דְּגוֹי קָא נָפְקָא, אֶלָּא הָכָא מִכְּדֵי מִשְׁחָט שָׁחֵיט, מָה לִי בִּמְקוֹם נֶקֶב, מָה לִי פָּגַע בּוֹ נֶקֶב?

**William Davidson Edition - English:**
**Rava said:** Rabbi Yoḥanan did **well** when he **proclaimed about him: Gentile, gentile. Granted, there,** in the case where the gentile completed the slaughter, **since a Jew was** supposed **to cut a majority** of the windpipe **and he did not cut** it, **when life left** the animal **it left by the hand of a gentile. But here, after all, he** was the one who **slaughtered** the entire animal, and the animal was not a *tereifa* until this point, and so **what** difference is there **to me** if one began to cut **in a place** where there was **a perforation** and **what** difference is there **to me** if he **encountered a perforation?**


###### Chullin 19b:12
[Chullin 19b:12](https://torahapp.org/share/book/Chullin/r/19b:12)

**מַתְנִי׳** הַשּׁוֹחֵט מִן הַצְּדָדִין – שְׁחִיטָתוֹ כְּשֵׁרָה, הַמּוֹלֵק מִן הַצְּדָדִין – מְלִיקָתוֹ פְּסוּלָה. הַשּׁוֹחֵט מִן הָעוֹרֶף – שְׁחִיטָתוֹ פְּסוּלָה, הַמּוֹלֵק מִן הָעוֹרֶף – מְלִיקָתוֹ כְּשֵׁירָה. הַשּׁוֹחֵט מִן הַצַּוָּאר – שְׁחִיטָתוֹ כְּשֵׁרָה, הַמּוֹלֵק מִן הַצַּוָּאר – מְלִיקָתוֹ פְּסוּלָה, שֶׁכׇּל הָעוֹרֶף כָּשֵׁר לִמְלִיקָה, וְכׇל הַצַּוָּאר כָּשֵׁר לִשְׁחִיטָה. נִמְצָא, כָּשֵׁר בִּשְׁחִיטָה – פָּסוּל בִּמְלִיקָה, כָּשֵׁר בִּמְלִיקָה – פָּסוּל בִּשְׁחִיטָה.

**William Davidson Edition - English:**
**MISHNA:** **One who slaughters from the sides** of the throat, **his slaughter is valid. One who pinches** the neck of a bird offering **from the sides, his pinching is not valid. One who slaughters from the nape [*oref*]** of the neck, **his slaughter is not valid. One who pinches** a bird offering **from the nape** of the neck, **his pinching is valid. One who slaughters from the throat, his slaughter is valid. One who pinches** a bird offering **from the throat, his pinching is not valid, as the entire nape is valid for pinching and the entire throat is valid for slaughter. It is found that** that which is **valid for slaughter** is **not valid for pinching** and that which is **valid for pinching** is **not valid for slaughter.**


###### Chullin 19b:13
[Chullin 19b:13](https://torahapp.org/share/book/Chullin/r/19b:13)

**גְּמָ׳** מַאי עוֹרֶף? אִילֵימָא עוֹרֶף מַמָּשׁ, מַאי אִרְיָא שׁוֹחֵט? אֲפִילּוּ מוֹלֵק נָמֵי! ״מִמּוּל עׇרְפּוֹ״ אָמַר רַחֲמָנָא, וְלֹא עׇרְפּוֹ. אֶלָּא מַאי עוֹרֶף? מִמּוּל עוֹרֶף, כִּדְקָתָנֵי סֵיפָא: כׇּל הָעוֹרֶף כָּשֵׁר לִמְלִיקָה.

**William Davidson Edition - English:**
**GEMARA:** With regard to the statement in the mishna: One who slaughters an animal from the *oref*, its slaughter is not valid, the Gemara asks: **What** is the meaning of ***oref*? If we say** that the reference is to the **actual occipital bone** at the rear of the skull, **why** does this *halakha* apply **specifically** to one who **slaughters** from the *oref*? **Even** if one **pinches** a bird offering from the *oref* it would **also** not be valid, as **the Merciful One states:** “Pinch off its head **adjacent to its *oref*”** (Leviticus 5:8), at the nape beneath the occipital bone, **and not its *oref*. Rather, what** is the ***oref*** mentioned in the mishna? It is **adjacent to the *oref*,** the back of the neck below the occipital bone, **as it is taught** in **the latter clause** of the mishna: **The entire nape is valid for pinching.**


###### Chullin 19b:14
[Chullin 19b:14](https://torahapp.org/share/book/Chullin/r/19b:14)

מְנָהָנֵי מִילֵּי, דְּתָנוּ רַבָּנַן: ״מִמּוּל עׇרְפּוֹ״ – מוּל הָרוֹאֶה אֶת הָעוֹרֶף, וְכֵן הוּא אוֹמֵר: ״וְהוּא יֹשֵׁב מִמֻּלִי״, וְאוֹמֵר: ״כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים״. מַאי וְאוֹמֵר? וְכִי תֵּימָא: עוֹרֶף גּוּפֵיהּ לָא יָדְעִינַן הֵיכָא, דְּנִדַּע מוּל דִּידֵיהּ הֵיכָא – תָּא שְׁמַע: ״כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים״, מִכְּלָל דְּעוֹרֶף לַהֲדֵי פָּנִים.

**William Davidson Edition - English:**
The Gemara asks: **From where are these matters** derived? They are derived **as the Sages taught** in a *baraita*: In the phrase **“adjacent to [*mimmul*] its *oref*,” adjacent** means a place **that sees the *oref*** and not the *oref* itself. **And likewise,** the verse **states: “And they reside adjacent to me [*mimmuli*]”** (Numbers 22:5); **and** the verse **states: “For they have turned their *oref* unto Me, and not their face”** (Jeremiah 2:27). The Gemara asks: **What** is added by the latter proof, introduced with the term: **And** the verse **states?** The Gemara answers: **And if you would say, we do not know where the *oref* itself** is, so **that we will know where adjacent to it is, come** and **hear: “For they have turned their *oref* unto Me, and not their face,”** from which it may be ascertained **by inference that the *oref* is opposite the face,** at the rear of the head.


###### Chullin 19b:15
[Chullin 19b:15](https://torahapp.org/share/book/Chullin/r/19b:15)

אָמְרִי בְּנֵי רַבִּי חִיָּיא: מִצְוַת מְלִיקָה מַחֲזִיר סִימָנִים לַאֲחוֹרֵי הָעוֹרֶף וּמוֹלֵק. אִיכָּא דְּאָמְרִי: אַף מַחְזִיר, וְאִיכָּא דְּאָמְרִי: מַחְזִיר דַּוְקָא.

**William Davidson Edition - English:**
§ **The sons of Rabbi Ḥiyya say:** How is **the mitzva of pinching** of a bird offering performed? **One moves** the two ***simanim*** that must be severed in ritual slaughter, i.e., the windpipe and the gullet, **behind the nape and pinches.** There is a dispute among the Sages with regard to the meaning of the statement. **There are** those **who say:** The mitzva *ab initio* is to pinch through the spinal column first and then pinch the windpipe and the gullet, and one may **even move** the *simanim* to behind the nape and pinch. **And there are** those **who say:** The mitzva is **specifically** to **move** the *simanim* behind the nape and pinch.


###### Chullin 19b:16
[Chullin 19b:16](https://torahapp.org/share/book/Chullin/r/19b:16)

וּמִסְתַּבְּרָא כְּמַאן דְּאָמַר אַף מַחְזִיר, מִמַּאי? מִדְּקָתָנֵי: הַשּׁוֹחֵט מִן הָעוֹרֶף – שְׁחִיטָתוֹ פְּסוּלָה, הַמּוֹלֵק מִן הָעוֹרֶף – מְלִיקָתוֹ כְּשֵׁרָה,

**William Davidson Edition - English:**
The Gemara notes: **And it is reasonable according to the one who says: One may even move** the *simanim* behind the nape. **From where** does one draw that conclusion? It is **from** the fact **that** the mishna **teaches: One who slaughters from the nape** of the neck, **his slaughter is not valid. One who pinches from the nape** of the neck, **his pinching is valid.**