## Chullin Daf 28b

###### Chullin 28b:1
[Chullin 28b:1](https://torahapp.org/share/book/Chullin/r/28b:1)

נִשְׁחֲטֵיהּ וַהֲדַר נִבְדְּקֵיהּ? דִּלְמָא בִּמְקוֹם נֶקֶב קָשָׁחֵיט! נִבְדְּקֵיהּ וַהֲדַר נִשְׁחֲטֵיהּ? הָאָמַר רַבָּה: וֶושֶׁט אֵין לוֹ בְּדִיקָה מִבַּחוּץ אֶלָּא מִבִּפְנִים!

**William Davidson Edition - English:**
If one suggests: **Let** us **slaughter it and then we will examine it** to determine whether its windpipe was severed or its gullet was perforated, that is difficult, because **perhaps** the slaughterer **will slaughter** the duck precisely **in the place of the perforation** and it will be impossible to determine whether the gullet was perforated before the slaughter. If one suggests: **Let** us slice open the hide and **examine** the *simanim* **and then we will slaughter it,** that is difficult, because **didn’t Rabba say: The gullet has no** possible **examination from without,** as its outer side is red, and a small perforation would be indiscernible, **but** only **from within,** as its inner side is white, and blood at the site of the perforation would be discerned?


###### Chullin 28b:2
[Chullin 28b:2](https://torahapp.org/share/book/Chullin/r/28b:2)

אֲמַר לֵיהּ רַב יוֹסֵף בְּרֵיהּ: נִבְדְּקֵיהּ לְקָנֶה, וְנִשְׁחֲטֵיהּ לְקָנֶה וְלַכְשְׁרֵיהּ, וַהֲדַר לֵפְכֵוהּ לְוֶשֶׁט וְלִבְדְּקֵיהּ. אָמַר רָבָא: חַכִּים יוֹסֵף בְּרִי בִּטְרֵפוֹת כְּרַבִּי יוֹחָנָן. אַלְמָא אֶחָד דְּקָאָמַר – אוֹ הַאי אוֹ הַאי.

**William Davidson Edition - English:**
**Rav Yosef, son** of Rava, **said to him: Let us examine the windpipe,** as it is possible to discern from without whether the majority of the windpipe was severed, **and** then **cut the** duck’s **windpipe and** thereby **render it permitted,** as cutting either of the two *simanim* suffices in a bird. **And then let us turn the gullet inside out and examine its** inner side to determine whether it was perforated and the duck is a *tereifa*. **Rava said: My son Yosef is as wise in** the *halakhot* of ***tereifot* as Rabbi Yoḥanan. Apparently, one** *siman*, **which is taught** in the mishna as being sufficient in the slaughter of a bird, means **either this** *siman*, the gullet, **or that** *siman*, the windpipe.


###### Chullin 28b:3
[Chullin 28b:3](https://torahapp.org/share/book/Chullin/r/28b:3)

רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט. אָמַר רַב חִסְדָּא: לֹא אָמַר רַבִּי יְהוּדָה אֶלָּא בְּעוֹף, הוֹאִיל וְצוֹלֵהוּ כּוּלּוֹ כְּאֶחָד, אֲבָל בְּהֵמָה, כֵּיוָן דִּמְנַתְּחַהּ אֵבֶר אֵבֶר – לָא צְרִיךְ.

**William Davidson Edition - English:**
§ The mishna states: **Rabbi Yehuda says:** The slaughter is not valid **until he cuts** the veins in the neck. **Rav Ḥisda said: Rav Yehuda said** that one must cut the veins **only** in the slaughter of **a bird, as** one typically **roasts it in its entirety as one** whole entity; therefore, one must cut the veins to ensure that the blood drains. **But** with regard to the slaughter of **an animal, since it is** typically **quartered** into **limbs,** resulting in the blood draining more readily, one **need not** cut the veins.


###### Chullin 28b:4
[Chullin 28b:4](https://torahapp.org/share/book/Chullin/r/28b:4)

לְמֵימְרָא דְּטַעְמָא דְּרַבִּי יְהוּדָה מִשּׁוּם דָּם הוּא? וְהָתְנַן: רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיִּשְׁחוֹט אֶת הַוְּורִידִין.

**William Davidson Edition - English:**
The Gemara asks: **Is that to say that the reason that Rabbi Yehuda** requires cutting of the veins **is due to** the need to drain the **blood? But didn’t we learn** in the mishna: **Rabbi Yehuda says:** The slaughter is not valid **until he cuts [*sheyishḥot*] the veins,** indicating that the cutting of the veins is a component of the slaughter [*sheḥita*]?


###### Chullin 28b:5
[Chullin 28b:5](https://torahapp.org/share/book/Chullin/r/28b:5)

אֵימָא עַד שֶׁיְּנַקֵּב אֶת הַוְּורִידִין, וּמַאי ״עַד שֶׁיִּשְׁחוֹט״? עַד שֶׁיִּנְקוֹב בִּשְׁעַת שְׁחִיטָה.

**William Davidson Edition - English:**
The Gemara answers: **Say** that Rabbi Yehuda’s statement is **until he punctures the veins. And what** is the meaning of: **Until he cuts? Until he punctures** the veins **at the moment of slaughter,** when the blood flows.


###### Chullin 28b:6
[Chullin 28b:6](https://torahapp.org/share/book/Chullin/r/28b:6)

תָּא שְׁמַע: וְורִידִין בִּשְׁחִיטָה, דִּבְרֵי רַבִּי יְהוּדָה. אֵימָא: וְורִידִין צָרִיךְ לְנַקְּבָן בִּשְׁעַת שְׁחִיטָה, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** proof rejecting this interpretation of Rabbi Yehuda’s statement from a *baraita*: **The veins through slaughter,** this is **the statement of Rabbi Yehuda,** which indicates that the cutting of the veins is a component of slaughter. The Gemara rejects that proof: **Say** that the correct reading of the *baraita* is: **He must puncture the veins at the moment of slaughter;** this is **the statement of Rabbi Yehuda.**


###### Chullin 28b:7
[Chullin 28b:7](https://torahapp.org/share/book/Chullin/r/28b:7)

תָּא שְׁמַע: אָמְרוּ לוֹ לְרַבִּי יְהוּדָה, מֵאַחַר שֶׁלֹּא הוּזְכְּרוּ וְורִידִין אֶלָּא לְהוֹצִיא מֵהֶן דָּם, מָה לִי בִּשְׁחִיטָה, מָה לִי שֶׁלֹּא בִּשְׁחִיטָה? מִכְּלָל דְּרַבִּי יְהוּדָה סָבַר בִּשְׁחִיטָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** another proof from a *baraita*: The Rabbis **said to Rabbi Yehuda: Since veins were mentioned only to drain blood from them, what** difference is there **to me** whether one cuts them as a component **of slaughter,** and **what** difference is there **to me** whether one cuts them **not** as a component **of slaughter?** One can learn **by inference** from this *baraita* that **Rabbi Yehuda holds** that one cuts the veins as a component **of slaughter.**


###### Chullin 28b:8
[Chullin 28b:8](https://torahapp.org/share/book/Chullin/r/28b:8)

הָכִי קָאָמְרִי לַהּ: מָה לִי לְנַקְּבָן בִּשְׁעַת שְׁחִיטָה, מָה לִי לְנַקְּבָן שֶׁלֹּא בִּשְׁעַת שְׁחִיטָה? וְהוּא סָבַר: בִּשְׁעַת שְׁחִיטָה אָתֵי דָּם דְּחָיֵים, שֶׁלֹּא בִּשְׁעַת שְׁחִיטָה לָא אָתֵי דָּם דְּקָרִיר.

**William Davidson Edition - English:**
The Gemara rejects this proof. **This is** what the Rabbis **are saying** to Rabbi Yehuda: **What** difference is there **to me** whether one **punctures them at the moment of slaughter,** and **what** difference is there **to me** whether one **punctures them not at the moment of slaughter?** One can puncture the veins after the slaughter. **And** Rabbi Yehuda **holds** that **at the time of slaughter the blood emerges** from the body quickly **because** the blood **is warm;** when it is **not at the time of slaughter, the blood does not emerge** from the body quickly **because it is cool.**


###### Chullin 28b:9
[Chullin 28b:9](https://torahapp.org/share/book/Chullin/r/28b:9)

בָּעֵי רַבִּי יִרְמְיָה: וְורִידִין לְרַבִּי יְהוּדָה, שָׁהָה בָּהֶן, דָּרַס בָּהֶן, מַהוּ?

**William Davidson Edition - English:**
**Rabbi Yirmeya raises a dilemma:** In cutting the **veins according to Rabbi Yehuda,** if one **interrupted** the act in the midst of cutting **them,** or if **he pressed** the knife and cut **them** instead of drawing the knife back and forth, **what is** the *halakha*? Do these actions, which invalidate slaughter when cutting the *simanim*, also invalidate slaughter when performed in the cutting of the veins?


###### Chullin 28b:10
[Chullin 28b:10](https://torahapp.org/share/book/Chullin/r/28b:10)

אֲמַר לֵיהּ הָהוּא סָבָא: הָכִי אָמַר רַבִּי אֶלְעָזָר, וְאָמְרִי לַהּ: אֲמַר לֵיהּ הָהוּא סָבָא לְרַבִּי אֶלְעָזָר, הָכִי אָמַר רַבִּי יוֹחָנָן: מְנַקְּבָן בְּקוֹץ וְהֵן כְּשֵׁרִין.

**William Davidson Edition - English:**
**A certain elder said to him: This is** what **Rabbi Elazar said; and some say** that **a certain elder said to Rabbi Elazar** that **this is what Rabbi Yoḥanan said: He punctures** the veins **with a thorn and their** cutting is **valid.** Cutting the veins is not a component of the slaughter.


###### Chullin 28b:11
[Chullin 28b:11](https://torahapp.org/share/book/Chullin/r/28b:11)

תַּנְיָא כְּוָותֵיהּ דְּרַב חִסְדָּא: שָׁחַט שְׁנֵי חֲצָאֵי סִימָנִין בְּעוֹף – פָּסוּל, וְאֵין צָרִיךְ לוֹמַר בִּבְהֵמָה. רַבִּי יְהוּדָה אוֹמֵר: בְּעוֹף – עַד שֶׁיִּשְׁחוֹט אֶת הַוֶּושֶׁט וְאֶת הַוְּורִידִין.

**William Davidson Edition - English:**
The Gemara notes that it **is taught** in a *baraita* **in accordance with** the opinion **of Rav Ḥisda** that Rabbi Yehuda requires cutting of the veins only in the slaughter of birds, and not in the slaughter of animals. If one **cut two halves,** one half of each **of the *simanim*, in a bird,** the slaughter is **not valid, and needless to say** the slaughter performed in that manner is not valid **in** the case of **an animal. Rabbi Yehuda says: In a bird** the slaughter is not valid **until he cuts the gullet and the veins.**


###### Chullin 28b:12
[Chullin 28b:12](https://torahapp.org/share/book/Chullin/r/28b:12)

חֲצִי אֶחָד בְּעוֹף וְכוּ׳. אִתְּמַר: רַב אָמַר: מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, רַב כָּהֲנָא אָמַר: מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב.

**William Davidson Edition - English:**
§ The mishna teaches: If one cut **half of one** *siman* **in a bird** or one and a half *simanim* in an animal, his slaughter is not valid. **It was stated** that there is an amoraic dispute. **Rav said:** The halakhic status of a *siman* of which precisely **half** was cut and **half** remained uncut **is like** that of a *siman* of which the **majority** was cut. **Rav Kahana said:** The halakhic status of a *siman* of which precisely **half** was cut and **half** remained uncut **is not like** that of a *siman* of which the **majority** was cut.


###### Chullin 28b:13
[Chullin 28b:13](https://torahapp.org/share/book/Chullin/r/28b:13)

רַב אָמַר: מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, הָכִי אֲמַר לֵיהּ רַחֲמָנָא לְמֹשֶׁה: ״לָא תְּשַׁיַּיר רוּבָּא״. רַב כָּהֲנָא אָמַר: מֶחֱצָה עַל מֶחֱצָה אֵינוֹ כְּרוֹב, הָכִי אֲמַר לֵיהּ רַחֲמָנָא לְמֹשֶׁה: ״שְׁחוֹט רוּבָּא״.

**William Davidson Edition - English:**
The Gemara elaborates. **Rav said:** The halakhic status of a *siman* of which precisely **half** was cut and **half** remained uncut **is like** that of a *siman* of which the **majority** was cut, and **this is what the Merciful One said to Moses: Do not leave the majority** uncut. When cutting precisely half, the majority does not remain uncut. **Rav Kahana said:** The halakhic status of a *siman* of which precisely **half** was cut and **half** remained uncut **is not like** that of a *siman* of which the **majority** was cut, and **this is what the Merciful One said to Moses: Cut the majority** of the *siman*. Therefore, cutting precisely half is insufficient.


###### Chullin 28b:14
[Chullin 28b:14](https://torahapp.org/share/book/Chullin/r/28b:14)

(סִימָן: חֲצִי, קַטִּינָא, גַּרְגֶּרֶת, פְּגִימָה).

**William Davidson Edition - English:**
The Gemara provides **a mnemonic** for the proofs that it cites with regard to this dispute: **Half, Ketina, windpipe, deficiency.**


###### Chullin 28b:15
[Chullin 28b:15](https://torahapp.org/share/book/Chullin/r/28b:15)

תְּנַן: חֲצִי אֶחָד בְּעוֹף, וְאֶחָד וַחֲצִי בַּבְּהֵמָה – שְׁחִיטָתוֹ פְּסוּלָה. אִי אָמְרַתְּ מֶחֱצָה עַל מֶחֱצָה כְּרוֹב, אַמַּאי פָּסוּל? הָא עֲבַד לֵיהּ רוֹב! מִדְּרַבָּנַן, דִּלְמָא לָא אָתֵי לְמֶעְבַּד פַּלְגָא.

**William Davidson Edition - English:**
**We learned** in the mishna: If one cut **half of one** *siman* **in a bird or one and a half** *simanim* **in an animal, his slaughter is not valid.** The Gemara questions the opinion of Rav: **If you say** that the halakhic status of a *siman* of which precisely **half** was cut and **half** remained uncut **is like** that of a *siman* of which the **majority** was cut, **why is** his slaughter **not valid?** By cutting half, **didn’t he perform** the cutting of **a majority** of the *siman*? The Gemara rejects that proof: **By rabbinic law,** the slaughter is not valid, due to the concern that **perhaps he will not come to perform** cutting on even **half** of the *siman*.


###### Chullin 28b:16
[Chullin 28b:16](https://torahapp.org/share/book/Chullin/r/28b:16)

אָמַר רַב קַטִּינָא, תָּא שְׁמַע: חֲלָקוֹ לִשְׁנַיִם וְהֵן שָׁוִין – שְׁנֵיהֶם טְמֵאִין, לְפִי שֶׁאִי אֶפְשָׁר לְצַמְצֵם.

**William Davidson Edition - English:**
**Rav Ketina said: Come** and **hear** proof contrary to Rav’s opinion from a *baraita* with regard to an impure earthenware vessel that is purified through being broken. If it is broken in two, the larger portion remains impure and the smaller portion is purified. If **he divided it into two and they are** seemingly **equal** halves, **both are impure, because it is impossible to measure precisely** in breaking an earthenware vessel and render both halves equal. Since it is impossible to determine which half is larger, both remain impure due to uncertainty.


###### Chullin 28b:17
[Chullin 28b:17](https://torahapp.org/share/book/Chullin/r/28b:17)

הָא אֶפְשָׁר לְצַמְצֵם – טְהוֹרִין, אַמַּאי טְהוֹרִין? זִיל הָכָא אִיכָּא רוּבָּא, זִיל הָכָא אִיכָּא רוּבָּא!

**William Davidson Edition - English:**
The Gemara infers: **But were it possible to measure precisely** and divide it into equal halves, both would be **pure.** If, as Rav states, the halakhic status of half is like that of a majority, **why are they pure? Go here,** to one half of the vessel, and you will see that **there is a majority** and it should remain impure, and **go there,** to the other half, and you will see that **there is a majority** and it should remain impure.


###### Chullin 28b:18
[Chullin 28b:18](https://torahapp.org/share/book/Chullin/r/28b:18)

אָמַר רַב פָּפָּא: תְּרֵי רוּבֵּי בְּחַד מָנָא לֵיכָּא.

**William Davidson Edition - English:**
**Rav Pappa said** in rejecting that proof: **There are not two majorities in one vessel.** Therefore, one cannot consider the halakhic status of half like that of a majority. By contrast, with regard to cutting the windpipe or gullet, the halakhic status of precisely half can be like that of a majority, as there is no other majority contradicting that status.


###### Chullin 28b:19
[Chullin 28b:19](https://torahapp.org/share/book/Chullin/r/28b:19)

תָּא שְׁמַע: שָׁחַט חֲצִי גַרְגֶּרֶת, וְשָׁהָה בָּהּ

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** another proof contrary to Rav’s opinion from a *baraita*: If one **cut half** the **windpipe and interrupted** the slaughter