## Chullin Daf 27a

###### Chullin 27a:1
[Chullin 27a:1](https://torahapp.org/share/book/Chullin/r/27a:1)

מַתְנִי׳ **הַשּׁוֹחֵט** אֶחָד בָּעוֹף וּשְׁנַיִם בַּבְּהֵמָה – שְׁחִיטָתוֹ כְּשֵׁרָה, וְרוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט אֶת הַוְּורִידִין. חֲצִי אֶחָד בְּעוֹף וְאֶחָד וָחֵצִי בִּבְהֵמָה – שְׁחִיטָתוֹ פְּסוּלָה. רוֹב אֶחָד בָּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה – שְׁחִיטָתוֹ כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who slaughters** by cutting **one** *siman*, i.e., the windpipe or the gullet, **in a bird, and two** *simanim* **in an animal, his slaughter is valid, and** the halakhic status of **the majority of one** *siman* **is like** that of the entire *siman*. **Rabbi Yehuda says:** The slaughter is not valid **until he cuts the veins [*haveridin*],** i.e., the major blood vessels in the neck. If one cut **half of one** *siman* **in a bird or one and a half** *simanim* **in an animal, his slaughter is not valid.** If one cut **the majority of one** *siman* **in a bird or the majority of two** *simanim* **in an animal, his slaughter is valid.**


###### Chullin 27a:2
[Chullin 27a:2](https://torahapp.org/share/book/Chullin/r/27a:2)

**גְּמָ׳** ״הַשּׁוֹחֵט״ – דִּיעֲבַד אִין, לְכַתְּחִלָּה לָא. שְׁנַיִם בַּבְּהֵמָה לְכִתְחִלָּה לָא? עַד כַּמָּה לִשְׁחוֹט וְלֵיזִיל? אִיבָּעֵית אֵימָא: אַאֶחָד בָּעוֹף, וְאִיבָּעֵית אֵימָא: אַרוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara infers from the term: **One who slaughters,** that if one slaughtered, then **after the fact, yes,** the slaughter is valid; but ***ab initio*, no,** it is prohibited. The Gemara asks: Is the ruling with regard to the cutting of **two** *simanim* **in an animal** that ***ab initio*, no,** it is prohibited? If so, **how much** is one expected **to continue and cut** the *simanim*, *ab initio*? There are only two relevant *simanim* to be cut. The Gemara answers: **If you wish, say** that the reference is **to** the cutting of **one** *siman* **in a bird,** as one is required to cut both *simanim* in a bird *ab initio*. **And if you wish, say** instead that the reference is **to** the passage in the mishna that states that the halakhic status of **the majority of one** *siman* **is like** that of the entire *siman*, as one is required to cut the entire *siman ab initio*.


###### Chullin 27a:3
[Chullin 27a:3](https://torahapp.org/share/book/Chullin/r/27a:3)

(כמ״ש סִימָן).

**William Davidson Edition - English:**
§ ***Kaf*, *mem*, *shin*** is **a mnemonic** for the sources of the statements cited in the discussion that follows: Rav Kahana, Rav Yeimar, and the school of Rabbi Yishmael.


###### Chullin 27a:4
[Chullin 27a:4](https://torahapp.org/share/book/Chullin/r/27a:4)

אָמַר רַב כָּהֲנָא: מִנַּיִן לִשְׁחִיטָה שֶׁהִיא מִן הַצַּוָּאר? שֶׁנֶּאֱמַר: ״וְשָׁחַט אֶת בֶּן הַבָּקָר״, מִמָּקוֹם שֶׁשָּׁח חַטֵּהוּ. מִמַּאי דְּהַאי חַטֵּהוּ לִישָּׁנָא דְּדַכּוֹיֵי הוּא? דִּכְתִיב: ״וְחִטֵּא אֶת הַבַּיִת״, וְאִיבָּעֵית אֵימָא מֵהָכָא: ״תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר״.

**William Davidson Edition - English:**
**Rav Kahana says: From where** is it derived **with regard to slaughter that it is** performed **from the neck?** It is derived from a verse, **as it is stated: “And he shall slaughter [*veshaḥat*] the young bull** before the Lord” (Leviticus 1:5), which is interpreted homiletically: **From the place where** the animal **bends [*shaḥ*], purify it [*ḥattehu*]** through slaughter. The Gemara asks: **From where** does one ascertain **that this** term, ***ḥattehu*, is an expression of purification?** The Gemara answers: It is ascertained from a verse, **as it is written: “And he shall purify [*veḥitte*] the house”** (Leviticus 14:52). **And if you wish, say** instead that it is ascertained **from here: “Purge me [*teḥatte’eni*] with hyssop and I will be pure”** (Psalms 51:9).


###### Chullin 27a:5
[Chullin 27a:5](https://torahapp.org/share/book/Chullin/r/27a:5)

וְאֵימָא מִזְּנָבוֹ? שָׁח – מִכְּלָל שֶׁזָּקוּף בָּעֵינַן, וְהָא שָׁח וְעוֹמֵד הוּא. וְאֵימָא מֵאׇזְנוֹ? בָּעֵינַן דַּם הַנֶּפֶשׁ, וְלֵיכָּא.

**William Davidson Edition - English:**
The Gemara challenges: **And say** that slaughter is **from its tail,** which is also a place in the animal’s body that is bent. The Gemara responds: From the term: **Bends [*shaḥ*],** one can conclude **by inference that we require** a part of the animal’s body that can stand **erect** and that bends; **and this,** the tail, **is bent perpetually** and is never erect. The Gemara challenges: **And say** that slaughter is **from its ear,** which is erect and bends. The Gemara explains: **We require** that slaughter be performed on a part of the animal’s body from which **blood of the soul** is spilled, **and** when one cuts the ear **there is no** blood of the soul spilled.


###### Chullin 27a:6
[Chullin 27a:6](https://torahapp.org/share/book/Chullin/r/27a:6)

וְאֵימָא: דְּקָרַע וְאָזֵיל עַד דַּם הַנֶּפֶשׁ! וְתוּ, שְׁהִיָּיה, דְּרָסָה, חֲלָדָה, הַגְרָמָה, וְעִיקּוּר – מְנָלַן? אֶלָּא גְּמָרָא. שְׁחִיטָה מִן הַצַּוָּאר נָמֵי גְּמָרָא.

**William Davidson Edition - English:**
The Gemara asks: **And say that one rends** the animal starting from the ear **and continues until the blood of the soul** is spilled. **And furthermore,** with regard to those actions that invalidate slaughter, i.e., **interrupting** the slaughter, **pressing** the knife, **concealing** the knife in the course of an inverted slaughter, **diverting** the knife from the place of slaughter, **and ripping** the *simanim* from their place before cutting them, **from where do we** derive them? **Rather,** these disqualifications are learned through **tradition,** i.e., a *halakha* transmitted to Moses from Sinai. The requirement of **slaughter from the neck is also** learned through **tradition,** and has no biblical source.


###### Chullin 27a:7
[Chullin 27a:7](https://torahapp.org/share/book/Chullin/r/27a:7)

וּקְרָא לְמַאי אֲתָא? דְּלָא לְשַׁוְּיַיהּ גִּיסְטְרָא.

**William Davidson Edition - English:**
The Gemara asks: **And** if the *halakha* is derived through tradition, **what** *halakha* does **the verse:** “And you shall slaughter,” **come to** teach? The Gemara answers: The verse serves to teach **that** one should **not** sever the head completely from the animal’s body and **render it a broken** animal. He cuts only the windpipe and the gullet, which are adjacent to the major blood vessels.


###### Chullin 27a:8
[Chullin 27a:8](https://torahapp.org/share/book/Chullin/r/27a:8)

רַב יֵימַר אָמַר: אָמַר קְרָא ״וְזָבַחְתָּ״, מִמָּקוֹם שֶׁזָּב חַתֵּהוּ. מַאי מַשְׁמַע דְּהַאי חַתֵּהוּ לִישָּׁנָא דְּמִתְבַּר הוּא? דִּכְתִיב: ״אַל תִּירָא וְאַל תֵּחָת״.

**William Davidson Edition - English:**
**Rav Yeimar says:** From where is it derived that slaughter is performed from the neck? It is derived from a verse, as **the verse states: “And you shall slaughter [*vezavaḥta*]** of your herd and of your flock” (Deuteronomy 12:21), which is interpreted homiletically: **From the place where** the blood **flows [*shezav*], break it [*ḥattehu*],** i.e., cut it. The Gemara asks: **From where may** it **be inferred that this** term, ***ḥattehu*, is an expression of breaking?** The Gemara answers: It is inferred from a verse, **as it is written: “Neither fear nor be dismayed [*teḥat*]”** (Deuteronomy 1:21); ensure that your spirit will not be broken.


###### Chullin 27a:9
[Chullin 27a:9](https://torahapp.org/share/book/Chullin/r/27a:9)

וְאֵימָא מֵחוֹטְמוֹ, זָב עַל יְדֵי חִתּוּי בָּעֵינַן, וְהַאי זָב מֵאֵלָיו הוּא. וְאֵימָא מִלִּבּוֹ, וְתוּ: שְׁהִיָּיה, דְּרָסָה, חֲלָדָה, הַגְרָמָה, וְעִיקּוּר – מְנָלַן? אֶלָּא גְּמָרָא. שְׁחִיטָה מִן הַצַּוָּאר נָמֵי גְּמָרָא.

**William Davidson Edition - English:**
The Gemara challenges: **And say** that an animal is slaughtered **from its nose,** from which mucus flows, as the verse did not mention blood. The Gemara responds: **We require** a fluid that **flows by means of breaking, and this** mucus **flows on its own.** The Gemara challenges: **And say** that an animal is slaughtered **from its heart** by means of stabbing. **And furthermore,** with regard to those actions that invalidate slaughter, i.e., **interrupting, pressing** the knife during slaughter, **concealing** the knife in the course of an inverted slaughter, **diverting** the knife from the place of slaughter, **and ripping, from where do we** derive them? **Rather,** these disqualifications are learned through **tradition.** The requirement of **slaughter from the neck is also** learned through **tradition.**


###### Chullin 27a:10
[Chullin 27a:10](https://torahapp.org/share/book/Chullin/r/27a:10)

וּקְרָא לְמַאי אֲתָא? דְּלָא לְשַׁוְּיֵיהּ גִּיסְטְרָא.

**William Davidson Edition - English:**
The Gemara asks: **And** if the *halakha* is derived through tradition, **what** *halakha* does the phrase in **the verse:** “And you shall slaughter” **come to** teach? The Gemara answers: The phrase serves to teach **that** one should **not** sever the head completely from the animal’s body and **render it a broken** animal. He cuts only the windpipe and the gullet.


###### Chullin 27a:11
[Chullin 27a:11](https://torahapp.org/share/book/Chullin/r/27a:11)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״וְשָׁחַט״ – אַל תִּקְרֵי ״וְשָׁחַט״ אֶלָּא ״וְסָחַט״, מִמָּקוֹם שֶׁסָּח חַטֵּהוּ.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught:** From where is it derived that slaughter is performed from the neck? It is derived from a verse, as it is stated: **“And he shall slaughter [*veshaḥat*]”** (Leviticus 1:5). **Do not read** it as: ***Veshaḥat*; rather,** read it as: ***Vesaḥat*,** which literally means: And he shall squeeze, which is interpreted homiletically: **From the place where** the animal **speaks [*saḥ*], purify it [*ḥattehu*].** The animal’s voice emanates from its throat; therefore, it is slaughtered from the neck.


###### Chullin 27a:12
[Chullin 27a:12](https://torahapp.org/share/book/Chullin/r/27a:12)

וְאֵימָא מִלְּשׁוֹנוֹ! בָּעֵינַן דַּם הַנֶּפֶשׁ וְלֵיכָּא, וְאֵימָא דְּקָרַע וְאָזֵיל עַד דַּם הַנֶּפֶשׁ! וְתוּ, שְׁהִיָּיה דְּרָסָה חֲלָדָה הַגְרָמָה וְעִיקּוּר מְנָלַן? אֶלָּא גְּמָרָא, שְׁחִיטָה מִן הַצַּוָּאר נָמֵי גְּמָרָא.

**William Davidson Edition - English:**
The Gemara objects: **And say** that slaughter is **from its tongue.** The Gemara explains: **We require** that slaughter be performed on a part of the animal’s body from which **blood of the soul** is spilled, **and** when one cuts the tongue **there is no** blood of the soul spilled. The Gemara objects: **And say that one rends** the animal starting from the tongue **and continues until the blood of the soul** is spilled. **And furthermore,** with regard to those actions that invalidate slaughter, i.e., **interrupting, pressing** the knife, **concealing** the knife, **diverting** the knife, **and ripping, from where do we** derive them? **Rather,** these disqualifications are learned through **tradition.** The requirement of **slaughter from the neck is also** learned through **tradition.**


###### Chullin 27a:13
[Chullin 27a:13](https://torahapp.org/share/book/Chullin/r/27a:13)

וּקְרָא לְמַאי אֲתָא? דְּלָא לְשַׁוְּיֵיהּ גִּיסְטְרָא.

**William Davidson Edition - English:**
The Gemara asks: **And** if the *halakha* is derived through tradition, **what** *halakha* does the phrase in **the verse:** “And you shall slaughter,” **come to** teach? The Gemara answers: The phrase serves to teach **that** one should **not** sever the head completely from the animal’s body and **render it a broken** animal. He cuts only the windpipe and the gullet.


###### Chullin 27a:14
[Chullin 27a:14](https://torahapp.org/share/book/Chullin/r/27a:14)

וְתַנָּא מַיְיתֵי לַהּ מֵהָכָא, דְּתַנְיָא: רַבִּי חִיָּיא אָמַר: מִנַּיִן לִשְׁחִיטָה מִן הַצַּוָּאר? שֶׁנֶּאֱמַר: ״וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים״.

**William Davidson Edition - English:**
**And a *tanna*** who recited *mishnayot* and *baraitot* in the study hall **cites** the source for the *halakha* that slaughter is performed from the neck **from here: As it is taught** in a *baraita* that **Rabbi Ḥiyya says: From where** is it derived **with regard to slaughter that it is** performed **from the neck?** It is derived from a verse, **as it is stated: “And Aaron’s sons, the priests, shall arrange the pieces,** the head, and the fat…upon the altar” (Leviticus 1:8).


###### Chullin 27a:15
[Chullin 27a:15](https://torahapp.org/share/book/Chullin/r/27a:15)

שֶׁאֵין תַּלְמוּד לוֹמַר ״אֶת הָרֹאשׁ וְאֶת הַפָּדֶר״, מָה תַּלְמוּד לוֹמַר ״אֶת הָרֹאשׁ וְאֶת הַפָּדֶר״? וַהֲלֹא רֹאשׁ וּפֶדֶר בִּכְלַל כׇּל הַנְּתָחִים הָיוּ, לָמָּה יָצְאוּ? לְפִי שֶׁנֶּאֱמַר ״וְהִפְשִׁיט אֶת הָעֹלָה וְנִתַּח״, אֵין לִי אֶלָּא נְתָחִים שֶׁיֶּשְׁנָן בִּכְלַל הַפְשָׁטָה, מִנַּיִן לְרַבּוֹת אֶת הָרֹאשׁ שֶׁכְּבָר הוּתַּז? תַּלְמוּד לוֹמַר ״אֶת רֹאשׁוֹ וְאֶת פִּדְרוֹ וְעָרַךְ״.

**William Davidson Edition - English:**
Rabbi Ḥiyya explains: **As** there is **no** need for **the verse to state: “The head, and the fat.” What** is the meaning when **the verse states: “The head, and the fat”? Weren’t the head and the fat** included **in** the **category of all the pieces,** mentioned earlier in the verse? **For what** purpose did **they emerge** from the category and warrant individual mention? This is **due to** the fact **that it is stated: “And he shall flay the burnt offering, and cut it** into its pieces” (Leviticus 1:6). One might have thought that **I have** derived that **only the pieces that are** included **in the category of flaying** must be arranged on the altar. **From where** is it derived **to include the head, which was already** partially **severed** when the animal was slaughtered, and is not flayed? It is derived from a verse, as **the verse states: “With its head and its fat, and** the priest **shall arrange** them” (Leviticus 1:12).


###### Chullin 27a:16
[Chullin 27a:16](https://torahapp.org/share/book/Chullin/r/27a:16)

מִדְּקָאָמַר ״אֶת הָרֹאשׁ שֶׁכְּבָר הוּתַּז״, מִכְּלָל דִּשְׁחִיטָה מִן הַצַּוָּאר.

**William Davidson Edition - English:**
The *tanna* concludes: **From** the fact **that** Rabbi Ḥiyya **says: The head, which was already** partially **severed,** one learns **by inference that slaughter is from the neck,** as the neck connects the head to the body.


###### Chullin 27a:17
[Chullin 27a:17](https://torahapp.org/share/book/Chullin/r/27a:17)

וְתַנָּא פָּתַח בְּ״רֹאשׁ וּפֶדֶר״, וּמְסַיֵּים בְּ״רֹאשׁוֹ וּפִדְרוֹ״? הָכִי קָאָמַר: מִנַּיִן לְרַבּוֹת אֶת הָרֹאשׁ שֶׁכְּבָר הוּתַּז? תַּלְמוּד לוֹמַר: ״אֶת הָרֹאשׁ וְאֶת הַפָּדֶר״.

**William Davidson Edition - English:**
The Gemara questions the formulation of the *baraita*. **And the *tanna*** of the *baraita* **opened with** a question about the extraneous phrase written with regard to a bull burnt offering: **“The head, and the fat”** (Leviticus 1:8), **and concludes with** an explanation of the phrase written with regard to a sheep burnt offering: **“Its head and its fat”** (Leviticus 1:12). The Gemara answers that **this** is what the *tanna* **is saying: From where** is it derived **to include the head, which was already** partially **severed?** It is derived from a verse, as **the verse states: “The head, and the fat”** (Leviticus 1:8).


###### Chullin 27a:18
[Chullin 27a:18](https://torahapp.org/share/book/Chullin/r/27a:18)

וְ״רֹאשׁוֹ וּפִדְרוֹ״ לְמָה לִי? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: מִנַּיִן לְרֹאשׁ וּפֶדֶר שֶׁקּוֹדְמִין לְכׇל הַנְּתָחִים? תַּלְמוּד לוֹמַר: ״אֶת רֹאשׁוֹ וְאֶת פִּדְרוֹ וְעָרַךְ״.

**William Davidson Edition - English:**
The Gemara asks: **And** if so, **why do I** need the verse cited at the end of the *baraita*: **“Its head and its fat”?** The Gemara answers: The verse **is necessary for that which is taught** in a *baraita*: **From where** is it derived **that the head and the fat precede all the** other **pieces**when the sacrificial portions are sacrificed on the altar? **The verse states: “With its head and its fat, and** the priest **shall arrange** them” (Leviticus 1:12).