## Chullin Daf 26b

###### Chullin 26b:1
[Chullin 26b:1](https://torahapp.org/share/book/Chullin/r/26b:1)

מַשִּׁיקוֹ בַּמַּיִם, מִשֶּׁהֶחְמִיץ – אֵין מַשִּׁיקוֹ בְּמַיִם. אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא שֶׁתִּמְּדוֹ בְּמַיִם טְהוֹרִים וְנִטְמְאוּ, אֲבָל טְמֵאִים מֵעִיקָּרָא – לָא.

**William Davidson Edition - English:**
**one brings** the *temed* **into contact with water** of a ritual bath by immersing the vessel holding the *temed* in a ritual bath, thereby purifying the *temed*. **Once it ferments, he does not bring it into contact with water,** as that is effective only in purifying water and not in purifying other liquids. **Rava said:** The Sages **taught** this **only** with regard to a case **where one prepared *temed* with ritually pure water and** it later **became impure, but** if the water was **impure from the outset,** the contact with the ritual bath would **not** purify it.


###### Chullin 26b:2
[Chullin 26b:2](https://torahapp.org/share/book/Chullin/r/26b:2)

אֲזַל רַב גְּבִיהָה מִבֵּי כְתִיל, אַמְרַהּ לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב אָשֵׁי, מַאי שְׁנָא טְמֵאִין מֵעִיקָּרָא דְּלָא, דְּאָמְרִינַן: אַיְּידֵי דְּמַיָּא יַקִּירִי שׇׁכְנִי תַּתַּאי, וּפֵירָא קָפֵי מִלְּעֵיל, וְלָא קָא סָלְקָא לְהוּ הַשָּׁקָה לְמַיָּא. אִי הָכִי, טְהוֹרִים וּלְבַסּוֹף נִטְמְאוּ נָמֵי.

**William Davidson Edition - English:**
**Rav Geviha from Bei Katil went** and **stated this *halakha* before Rav Ashi** and asked: **What is different** in the case of water that is **impure from the outset** such **that** bringing the *temed* into contact with the ritual bath would **not** purify it, **as we say: Since the water is heavy it settles** at the **bottom** of the vessel, **and the fruit,** the grape residue, **floats above, and** therefore, **contact** with the water of the ritual bath **would not be effective for the water** of the *temed*? **If so,** the same would apply in the case of water that was **ritually pure and ultimately became impure** as *temed* **also.**


###### Chullin 26b:3
[Chullin 26b:3](https://torahapp.org/share/book/Chullin/r/26b:3)

אֶלָּא, מְבַלְבְּלִי; הָכָא נָמֵי – מְבַלְבְּלִי.

**William Davidson Edition - English:**
**Rather,** the reason contact is effective in the case of ritually pure water that later became impure as *temed* is that the water and the residue **are intermingled. Here too,** in the case of water that was impure from the outset, the water and the residue **are intermingled,** and contact with the water of a ritual bath would be effective.


###### Chullin 26b:4
[Chullin 26b:4](https://torahapp.org/share/book/Chullin/r/26b:4)

**מַתְנִי׳** כׇּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנָס, וְכׇל מָקוֹם שֶׁיֵּשׁ קְנָס, אֵין מֶכֶר.

**William Davidson Edition - English:**
**MISHNA:** **Any situation where there is sale** of one’s daughter as a Hebrew maidservant, i.e., when she is a minor, **there is no fine** of fifty *sela* paid to her father if she is raped or seduced, as that fine is paid to her father only when she is a young woman. **And any situation where there is a fine** paid to the father **there is no sale.**


###### Chullin 26b:5
[Chullin 26b:5](https://torahapp.org/share/book/Chullin/r/26b:5)

**גְּמָ׳** אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אָמְרוּ: יֵשׁ קְנָס בִּמְקוֹם מֶכֶר, דְּתַנְיָא: קְטַנָּה מִבַּת יוֹם אֶחָד עַד שֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת – יֵשׁ לָהּ מֶכֶר וְאֵין לָהּ קְנָס, מִשֶּׁתָּבִיא שְׁתֵּי שְׂעָרוֹת עַד שֶׁתִּיבְגַּר – יֵשׁ לָהּ קְנָס וְאֵין לָהּ מֶכֶר, דִּבְרֵי רַבִּי מֵאִיר, שֶׁהָיָה רַבִּי מֵאִיר אוֹמֵר: כׇּל מָקוֹם שֶׁיֵּשׁ מֶכֶר – אֵין קְנָס, וְכׇל מָקוֹם שֶׁיֵּשׁ קְנָס – אֵין מֶכֶר.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda says** that **Rav says: This is the statement of Rabbi Meir, but the Rabbis said: There is** the possibility of payment of **a fine in a situation** where there is **sale, as it is taught** in a *baraita*: **A minor girl from** the age of **one day old until she** reaches puberty and **grows two** pubic **hairs is subject to sale, but is not entitled to** receive payment of **a fine. Once she** reaches puberty and **grows two** pubic **hairs,** from that point **until she matures** into a grown woman **she is entitled to** receive payment of **a fine, but is not subject to sale.** This is **the statement of Rabbi Meir, as Rabbi Meir would state** a principle: **Any situation where there is a sale, there is no fine; and any situation where there is a fine, there is no sale.**


###### Chullin 26b:6
[Chullin 26b:6](https://torahapp.org/share/book/Chullin/r/26b:6)

וַחֲכָמִים אוֹמְרִים: קְטַנָּה מִבַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד עַד שֶׁתִּיבְגַּר – יֵשׁ לָהּ קְנָס.

**William Davidson Edition - English:**
**And the Rabbis say: A minor girl from the age of three years and one day until she matures** into a grown woman **is entitled to** receive payment of **a fine.**


###### Chullin 26b:7
[Chullin 26b:7](https://torahapp.org/share/book/Chullin/r/26b:7)

קְנָס – אִין, מֶכֶר – לָא? אֵימָא: אַף קְנָס בִּמְקוֹם מֶכֶר.

**William Davidson Edition - English:**
The Gemara asks: Is that to say that **yes,** she is entitled to payment of **a fine,** but she is **not** subject to **sale?** Isn’t her father permitted to sell her during most of that period? The Gemara answers: **Say** that the Rabbis said: She is **also** entitled to receive payment of **a fine** during that period **in a situation** where she is subject to **sale.**


###### Chullin 26b:8
[Chullin 26b:8](https://torahapp.org/share/book/Chullin/r/26b:8)

**מַתְנִי׳** כׇּל מָקוֹם שֶׁיֵּשׁ מֵיאוּן – אֵין חֲלִיצָה, וְכׇל מָקוֹם שֶׁיֵּשׁ חֲלִיצָה – אֵין מֵיאוּן.

**William Davidson Edition - English:**
**MISHNA:** **Any situation where there is** the right of **refusal** for a minor girl married by her mother or brothers, enabling her to opt out of the marriage, **there is no *ḥalitza*,** as a minor girl whose husband died without children cannot perform *ḥalitza*. **And any situation where there is *ḥalitza*,** once she has reached majority, **there is no** right of **refusal.**


###### Chullin 26b:9
[Chullin 26b:9](https://torahapp.org/share/book/Chullin/r/26b:9)

**גְּמָ׳** אָמַר רַב יְהוּדָה, אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אוֹמְרִים: יֵשׁ מֵיאוּן בִּמְקוֹם חֲלִיצָה, דְּתַנְיָא: עַד מָתַי הַבַּת מְמָאֶנֶת? עַד שֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּרְבֶּה הַשָּׁחוֹר עַל הַלָּבָן.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda says** that **Rav says: This is the statement of Rabbi Meir, but the Rabbis say: There is** the right of **refusal in a situation** where there is ***ḥalitza*, as it is taught** in a *baraita*: **Until when may a girl refuse?** She may do so as long as she is a minor, **until she grows two** pubic **hairs,** which are signs of puberty rendering her a young woman; this is **the statement of Rabbi Meir. Rabbi Yehuda says:** She may refuse **until the black** hairs in the pubic area appear to cover an area **greater than the white** skin of the area uncovered by hair. At that stage, she is already eligible to perform the rite of *ḥalitza*. That is the opinion of the Rabbis.


###### Chullin 26b:10
[Chullin 26b:10](https://torahapp.org/share/book/Chullin/r/26b:10)

**מַתְנִי׳** כׇּל מָקוֹם שֶׁיֵּשׁ תְּקִיעָה – אֵין הַבְדָּלָה, וְכׇל מָקוֹם שֶׁיֵּשׁ הַבְדָּלָה – אֵין תְּקִיעָה.

**William Davidson Edition - English:**
**MISHNA:** **Any situation where there is a shofar blast** sounded on the eve of Shabbat or a Festival to stop the people from performing labor and to demarcate between the sacred and the profane, **there is no *havdala*** recited at the conclusion of the Shabbat or Festival in prayer and over a cup of wine. **And any situation where there is *havdala*** recited, **there is no shofar blast** sounded.


###### Chullin 26b:11
[Chullin 26b:11](https://torahapp.org/share/book/Chullin/r/26b:11)

יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת – תּוֹקְעִין, וְלֹא מַבְדִּילִין; בְּמוֹצָאֵי שַׁבָּת – מַבְדִּילִין, וְלֹא תּוֹקְעִין.

**William Davidson Edition - English:**
How so? On **a Festival that occurs on Shabbat eve, one sounds** the shofar to stop the people from performing labor that is permitted on the Festival and prohibited on Shabbat and to demarcate between one sacred day and another; **and one does not recite *havdala*,** as that is recited only when the transition is from a sacred day to a profane day or from a day of greater sanctity to a day of lesser sanctity. The sanctity of Shabbat is greater than the sanctity of the Festival, and therefore *havdala* is not recited in this case. On a Festival that occurs **at the conclusion of Shabbat, one recites *havdala*, but one does not sound** the shofar.


###### Chullin 26b:12
[Chullin 26b:12](https://torahapp.org/share/book/Chullin/r/26b:12)

כֵּיצַד מַבְדִּילִין? ״הַמַּבְדִּיל בֵּין קוֹדֶשׁ לְקוֹדֶשׁ״. רַבִּי דּוֹסָא אוֹמֵר: ״בֵּין קוֹדֶשׁ חָמוּר לְקוֹדֶשׁ הַקַּל״.

**William Davidson Edition - English:**
**How does one recite *havdala*** in that case; i.e., what is the formula of the blessing? It concludes: **Who distinguishes between sacred and sacred,** as opposed to the standard blessing at the conclusion of Shabbat: Who distinguishes between sacred and profane. **Rabbi Dosa says** that the formula is: Who distinguishes **between greater sanctity and lesser sanctity.**


###### Chullin 26b:13
[Chullin 26b:13](https://torahapp.org/share/book/Chullin/r/26b:13)

**גְּמָ׳** הֵיכִי תּוֹקֵעַ? אָמַר רַב יְהוּדָה: תּוֹקֵעַ וּמֵרִיעַ מִתּוֹךְ תְּקִיעָה, וְרַב אַסִּי אָמַר: תּוֹקֵעַ וּמֵרִיעַ בִּנְשִׁימָה אַחַת. אַתְקֵין רַב אַסִּי בְּהוּצָל כִּשְׁמַעְתֵּיהּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **How does one sound a *tekia*** on a Festival that occurs on Shabbat eve, when the difference between the sanctity of the preceding day and the sanctity of the coming day is not as pronounced as it is on a standard Shabbat eve? **Rav Yehuda said: One sounds a *tekia*,** i.e., a long continuous shofar blast, **and sounds a *terua*,** i.e., a staccato series of shofar blasts, **from the midst of the *tekia*. And Rav Asi said:** One does not sound a continuous blast; rather, **he sounds a *tekia* and** then **sounds a *terua* in one breath. Rav Asi instituted** the practice **in** the city of **Huzal in accordance with his *halakha*.**


###### Chullin 26b:14
[Chullin 26b:14](https://torahapp.org/share/book/Chullin/r/26b:14)

מֵיתִיבִי: יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, תּוֹקְעִין וְלֹא מְרִיעִין. מַאי לָאו לֹא מְרִיעִין כְּלָל? לָא, רַב יְהוּדָה מְתָרֵץ לְטַעְמֵיהּ וְרַב אַסִּי מְתָרֵץ לְטַעְמֵיהּ. רַב יְהוּדָה מְתָרֵץ לְטַעְמֵיהּ: לָא מְרִיעִין בִּפְנֵי עַצְמָהּ, אֶלָּא מִתּוֹךְ תְּקִיעָה. וְרַב אַסִּי מְתָרֵץ לְטַעְמֵיהּ: לָא מְרִיעִין בִּשְׁתֵּי נְשִׁימוֹת, אֶלָּא בִּנְשִׁימָה אַחַת.

**William Davidson Edition - English:**
The Gemara **raises an objection** to the statements of Rav Yehuda and Rav Asi from a *baraita*: On **a Festival that occurs on Shabbat eve, one sounds a *tekia* but does not sound a *terua*. What, is it not** that **one does not sound a *terua* at all?** The Gemara answers: **No,** rather, **Rav Yehuda explains** the *baraita* **according to his** line of **reasoning and Rav Asi explains** the *baraita* **according to his** line of **reasoning. Rav Yehuda explains** the *baraita* **according to his** line of **reasoning: One does not sound a distinct *terua*; rather,** he sounds the *terua* that emerges **from the midst of** the ***tekia*. And Rav Asi explains** the *baraita* **according to his** line of **reasoning: One does not sound** the *tekia* and **the *terua* in two breaths; rather,** he sounds them **in one breath.**


###### Chullin 26b:15
[Chullin 26b:15](https://torahapp.org/share/book/Chullin/r/26b:15)

וּבְמוֹצָאֵי שַׁבָּת כּוּ׳. הֵיכָא אָמַר לַהּ? אָמַר רַב יְהוּדָה: בַּחֲתִימָתָהּ, וְכֵן אָמַר רַב נַחְמָן: בַּחֲתִימָתָהּ.

**William Davidson Edition - English:**
§ The mishna states that on a Festival that occurs **at the conclusion of Shabbat** one recites *havdala*, and that the Sages disagreed as to the formula of that blessing. The Gemara asks: **Where does one recite** the formula in question? **Rav Yehuda said:** He recites the formula **at the conclusion of** the blessing. But in the body of the blessing one recites the same formula as in every conclusion of Shabbat: Who distinguishes between sacred and profane, between light and darkness, etc. **And likewise, Rav Naḥman said:** He recites the formula **at the conclusion of** the blessing.


###### Chullin 26b:16
[Chullin 26b:16](https://torahapp.org/share/book/Chullin/r/26b:16)

וְרַב שֵׁשֶׁת בְּרֵיהּ דְּרַב אִידִי אָמַר: אַף בִּפְתִיחָתָהּ, וְלֵית הִלְכְתָא כְּוָותֵיהּ.

**William Davidson Edition - English:**
**And Rav Sheshet, son of Rav Idi, said:** One recites that formula **even at the beginning,** in the body of the blessing, instead of the formula: Who distinguishes between sacred and profane. The Gemara comments: **And the *halakha* is not in accordance with his** opinion.


###### Chullin 26b:17
[Chullin 26b:17](https://torahapp.org/share/book/Chullin/r/26b:17)

רַבִּי דּוֹסָא אוֹמֵר: ״בֵּין קֹדֶשׁ חָמוּר לְקֹדֶשׁ הַקַּל״, וְלֵית הִלְכְתָא כְּוָותֵיהּ.

**William Davidson Edition - English:**
The mishna teaches: **Rabbi Dosa says** that the formula is: Who distinguishes **between greater sanctity and lesser sanctity.** The Gemara comments: **And the *halakha* is not in accordance with his** opinion.


###### Chullin 26b:18
[Chullin 26b:18](https://torahapp.org/share/book/Chullin/r/26b:18)

אָמַר רַבִּי זֵירָא: יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶמְצַע שַׁבָּת, אוֹמֵר ״הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל וּבֵין אוֹר לְחֹשֶׁךְ וּבֵין יִשְׂרָאֵל לַגּוֹיִם וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה״, מַאי טַעְמָא? סֵדֶר הַבְדָּלוֹת הוּא מוֹנֶה.

**William Davidson Edition - English:**
**Rabbi Zeira said:** At the conclusion of **a Festival that occurs in the middle of the week, one recites: Who distinguishes between sacred and profane, and between light and darkness, and between Israel and the nations, and between the seventh day and the six days of labor,** even though it is not Shabbat. **What is the reason** for that practice? **He is enumerating the series of distinctions** that the Sages instituted and not specifically the distinction unique to that particular day.


###### Chullin 26b:19
[Chullin 26b:19](https://torahapp.org/share/book/Chullin/r/26b:19)

**הֲדַרַן עֲלָךְ הַכֹּל שׁוֹחֲטִין.**