## Chullin Daf 30b

###### Chullin 30b:1
[Chullin 30b:1](https://torahapp.org/share/book/Chullin/r/30b:1)

שֶׁמָּא יִדְרוֹסוּ זֶה עַל זֶה.

**William Davidson Edition - English:**
that **perhaps each will** cause **the other** to **press** the knife.


###### Chullin 30b:2
[Chullin 30b:2](https://torahapp.org/share/book/Chullin/r/30b:2)

מֵתִיב רַבִּי אָבִין: שָׁחַט אֶת הַוֶּושֶׁט לְמַטָּה וְאֶת הַקָּנֶה לְמַעְלָה, אוֹ אֶת הַוֶּושֶׁט לְמַעְלָה וְאֶת הַקָּנֶה לְמַטָּה – שְׁחִיטָתוֹ כְּשֵׁרָה. אַמַּאי? וְהָא לֵיכָּא שְׁחִיטָה מְפוֹרַעַת!

**William Davidson Edition - English:**
**Rabbi Avin raises an objection** from a *baraita*: If **one slaughtered,** i.e., cut, **the gullet below** on the neck **and the windpipe above** on the neck, **or** cut **the gullet above** on the neck **and the windpipe below** on the neck, **his slaughter is valid.** Based on this, Rabbi Avin asks: **Why** is the slaughter valid? **But** in that case **there is no clear** and obvious **slaughter.**


###### Chullin 30b:3
[Chullin 30b:3](https://torahapp.org/share/book/Chullin/r/30b:3)

הוּא מוֹתֵיב לַהּ, וְהוּא מְפָרֵק לַהּ: בִּשְׁחִיטָה הָעֲשׂוּיָה כְּקוּלְמוֹס.

**William Davidson Edition - English:**
**He raises the objection and he resolves it.** This *baraita* is not referring to cuts on two places on the neck; rather, it is referring **to slaughter performed** on a diagonal, **like** the point **of a reed [*kekulmos*]** fashioned into a writing utensil. The slaughterer begins cutting from the top of one *siman* and cuts diagonally downward so that when he reaches the second *siman*, the knife is lower down.


###### Chullin 30b:4
[Chullin 30b:4](https://torahapp.org/share/book/Chullin/r/30b:4)

הָהוּא תּוֹרָא דְּאִישְּׁחַט בִּשְׁנַיִם וּשְׁלֹשָׁה מְקוֹמוֹת, עָל רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָא שְׁקַל מִשׁוּפְרֵי שׁוּפְרֵי. אֲמַר לֵיהּ רַבִּי זֵירָא: לִמַּדְתָּנוּ רַבֵּינוּ מִשְׁנָתֵינוּ בִּשְׁנֵי סַכִּינִין וּשְׁנֵי בְּנֵי אָדָם.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain bull that was slaughtered** with cuts **in two or three places** in the *simanim* on its neck. **Rav Yitzḥak bar Shmuel bar Marta entered** the store **and took** a cut of meat **from the highest quality** parts of the animal, thereby demonstrating that the slaughter was valid. **Rabbi Zeira said to him: Our rabbi, you have taught us** through your actions that **the mishna:** If two people are grasping a knife and slaughtering one animal, even one above and one below, is referring even to a case **of two knives and two people** who are each cutting the *simanim* at a different part of the neck with their knives.


###### Chullin 30b:5
[Chullin 30b:5](https://torahapp.org/share/book/Chullin/r/30b:5)

אָמַר רַב יְהוּדָה אָמַר רַב: הֶחְלִיד אֶת הַסַּכִּין בֵּין סִימָן לְסִימָן וּפְסָקוֹ – פְּסוּלָה, תַּחַת הָעוֹר – כְּשֵׁרָה.

**William Davidson Edition - English:**
§ **Rav Yehuda says** that **Rav says:** If **one concealed the knife** in the neck **between** one ***siman* and** the other ***siman*,** i.e., he inserted the knife between the windpipe and the gullet, **and he severed** the gullet first and then removed the knife and cut the windpipe, the slaughter is **not valid.** If one concealed the knife **beneath the hide** of the neck and then he cut both *simanim*, the slaughter is **valid.**


###### Chullin 30b:6
[Chullin 30b:6](https://torahapp.org/share/book/Chullin/r/30b:6)

מַאי קָא מַשְׁמַע לַן? תְּנֵינָא: אוֹ שֶׁהֶחְלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ – רַבִּי יְשֵׁבָב אוֹמֵר: נְבֵלָה, רַבִּי עֲקִיבָא אוֹמֵר: טְרֵפָה.

**William Davidson Edition - English:**
The Gemara asks: **What is** Rav **teaching us? We** already **learn** this *halakha* explicitly in a mishna (32a): **Or** if one cut one *siman* and **concealed the knife beneath the second** *siman* **and severed it, Rabbi Yeshevav says:** The animal is **an unslaughtered carcass** and imparts ritual impurity through contact with it and carrying it. **Rabbi Akiva says:** The animal is **a *tereifa*,** and although eating it is prohibited, it does not transmit ritual impurity. Both agree that the slaughter is not valid in the sense that it does not permit the consumption of the meat of the animal.


###### Chullin 30b:7
[Chullin 30b:7](https://torahapp.org/share/book/Chullin/r/30b:7)

אִי מִמַּתְנִיתִין, הֲוָה אָמֵינָא: הָנֵי מִילֵּי – מִלְּמַטָּה לְמַעְלָה, דְּלָא קָעָבֵיד כְּדֶרֶךְ שְׁחִיטָה, אֲבָל מִלְּמַעְלָה לְמַטָּה, דְּקָעָבֵיד כְּדֶרֶךְ שְׁחִיטָה – אֵימָא שַׁפִּיר דָּמֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **If** this *halakha* is learned **from the mishna** alone, **I would say** that **this statement** applies only in a case where one conceals the knife beneath the gullet and cuts it **from below to above,** i.e., from the nape to the front of the neck, **because he did not perform** the slaughter **in the** standard **manner of slaughter. But** if he cut the gullet **from above to below,** i.e., from the front of the neck to the nape, **since he performed** the slaughter **in the** standard **manner of slaughter, say** that the slaughter is **valid.** Therefore, Rav **teaches us** that with regard to any case where one conceals the knife during slaughter, his slaughter is not valid.


###### Chullin 30b:8
[Chullin 30b:8](https://torahapp.org/share/book/Chullin/r/30b:8)

תַּחַת הָעוֹר – כְּשֵׁרָה, בֵּי רַב אָמְרִי: תַּחַת הָעוֹר – אֵינִי יוֹדֵעַ.

**William Davidson Edition - English:**
The Gemara proceeds to analyze the second part of that which Rav Yehuda says that Rav says: If one concealed the knife **beneath the hide** of the neck and then he cut both *simanim* in the standard manner the slaughter is **valid. The school of Rav say** that Rav says that in a case where one conceals the knife **beneath the hide** and cuts the *simanim* of the animal, **I do not know** whether the slaughter is valid, or whether it is not valid because he concealed the knife during the slaughter.


###### Chullin 30b:9
[Chullin 30b:9](https://torahapp.org/share/book/Chullin/r/30b:9)

אִיבַּעְיָא לְהוּ: לְבֵי רַב, דְּאָמְרִי: תַּחַת הָעוֹר אֵינִי יוֹדֵעַ, תַּחַת מַטְלֵית מַהוּ? תַּחַת צֶמֶר מְסוּבָּךְ מַהוּ? תֵּיקוּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **According to** the opinion of **the school of Rav, who say: Beneath the hide, I do not know,** if one concealed the knife **beneath a cloth** that is around the animal’s neck, **what is** the *halakha*? If one concealed the knife **beneath tangled wool** on the neck of a sheep, **what is** the *halakha*? The Gemara concludes: These dilemmas **shall stand** unresolved.


###### Chullin 30b:10
[Chullin 30b:10](https://torahapp.org/share/book/Chullin/r/30b:10)

בָּעֵי רַב פָּפָּא: הֶחְלִיד בְּמִיעוּט סִימָנִים מַהוּ? תֵּיקוּ.

**William Davidson Edition - English:**
**Rav Pappa raises a dilemma:** If one **concealed** the knife **in** cutting **the minority of the *simanim*** and cut the majority of the *simanim* in the standard manner, **what is** the *halakha*? The Gemara concludes: The dilemma **shall stand** unresolved.


###### Chullin 30b:11
[Chullin 30b:11](https://torahapp.org/share/book/Chullin/r/30b:11)

**מַתְנִי׳** הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד – שְׁחִיטָתוֹ כְּשֵׁרָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִים, אֲפִילּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה – שְׁחִיטָתוֹ כְּשֵׁרָה. הִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת – פְּסוּלָה. הָיָה שׁוֹחֵט וְהִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר – כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who slaughters** by cutting **two** animals’ **heads simultaneously, his slaughter is valid.** If **two** people **are grasping a knife and slaughtering** one animal, **even** if each is holding a knife and slaughtering **one above and one below,** with each one slaughtering at a different point in the neck, their **slaughter is valid.** If **one decapitated** the animal **in one** motion and did not slaughter the animal in the standard manner of drawing the knife back and forth, the slaughter is **not valid.** In a case where **one was** in the process of **slaughtering** the animal in the standard manner **and he decapitated** the animal **in one** motion, **if** the length **of the knife** is equivalent to **the** breadth of the animal’s **entire neck,** the slaughter is **valid.**


###### Chullin 30b:12
[Chullin 30b:12](https://torahapp.org/share/book/Chullin/r/30b:12)

הָיָה שׁוֹחֵט וְהִתִּיז שְׁנֵי רָאשִׁין בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר אֶחָד – כְּשֵׁרָה. בַּמֶּה דְּבָרִים אֲמוּרִים? בִּזְמַן שֶׁהוֹלִיךְ וְלֹא הֵבִיא, אוֹ הֵבִיא וְלֹא הוֹלִיךְ, אֲבָל אִם הוֹלִיךְ וְהֵבִיא, אֲפִילּוּ כׇּל שֶׁהוּא, אֲפִילּוּ בְּאִיזְמֵל – כְּשֵׁרָה.

**William Davidson Edition - English:**
If **one was** in the process of **slaughtering** two animals simultaneously, **and he decapitated two heads in one** motion, **if** the length **of the knife** is equivalent to **the breadth of an entire neck** of **one** of the animals, the slaughter is **valid. In what** case **is this statement,** that one must be concerned about the length of the knife, **said?** It is **when one drew** the knife **back and did not draw** it **forth, or drew it forth and did not draw it back; but** if **he drew it back and forth, even** if the knife was of **any length, even** if he slaughtered **with a scalpel [*be’izemel*],** the slaughter is **valid.**


###### Chullin 30b:13
[Chullin 30b:13](https://torahapp.org/share/book/Chullin/r/30b:13)

**גְּמָ׳** מְנָהָנֵי מִילֵּי? אָמַר שְׁמוּאֵל, דְּאָמַר קְרָא: ״חֵץ שָׁחוּט לְשׁוֹנָם מִרְמָה דִבֵּר״.

**William Davidson Edition - English:**
**GEMARA:** The mishna stated: If one decapitated the animal in one motion, the slaughter is not valid. The Gemara asks: **From where is this matter** derived? **Shmuel said:** It is derived from a verse, **as the verse states: “Their tongue is a sharpened [*shaḥut*] arrow, it speaks deceit”** (Jeremiah 9:7). Just as an arrow is propelled by drawing back the bowstring, so too, slaughter [*sheḥita*] must be performed by drawing the knife across the animal’s neck and not by pressing the knife or striking the neck with the knife.


###### Chullin 30b:14
[Chullin 30b:14](https://torahapp.org/share/book/Chullin/r/30b:14)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְשָׁחַט״ – אֵין ״וְשָׁחַט״ אֶלָּא וּמָשַׁךְ, וְכֵן הוּא אוֹמֵר: ״זָהָב שָׁחוּט״, וְאוֹמֵר: ״חֵץ שָׁחוּט לְשׁוֹנָם מִרְמָה דִבֵּר״.

**William Davidson Edition - English:**
Likewise, **the school of Rabbi Yishmael taught:** The verse states: **“And he shall slaughter [*veshaḥat*]** the young bull before the Lord” (Leviticus 1:5). The term **“*veshaḥat*”** means **nothing other than: And he shall draw** the knife across the neck of the animal. **And similarly,** the verse **states:** “And King Solomon made two hundred targets **of drawn [*shaḥut*] gold”** (I Kings 10:16), meaning gold that is smoothed in the manner of goldsmiths. **And** the verse **states: “Their tongue is a sharpened arrow, it speaks deceit”** (Jeremiah 9:7).


###### Chullin 30b:15
[Chullin 30b:15](https://torahapp.org/share/book/Chullin/r/30b:15)

מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא ״זָהָב שָׁחוּט״ שֶׁנִּטְוֶוה כְּחוּט הוּא, תָּא שְׁמַע: ״חֵץ שָׁחוּט לְשׁוֹנָם״.

**William Davidson Edition - English:**
The Gemara asks: **What** is the purpose of citing the additional verse introduced with the term: **And** the verse **states?** The Gemara answers: **And if you would say** that the term **“drawn [*shaḥut*] gold”** means that the gold **was spun like** soft **thread [*keḥut*], come** and **hear: “Their tongue is a sharpened [*shaḥut*] arrow.”** In this verse, *shaḥut* means drawn like the bowstring that propels an arrow, and is not a reference to thread.


###### Chullin 30b:16
[Chullin 30b:16](https://torahapp.org/share/book/Chullin/r/30b:16)

רָבָא הֲוָה בָּדֵיק לֵיהּ גִּירָא לְרַבִּי יוֹנָה בַּר תַּחְלִיפָא, וְשָׁחַט בֵּהּ עוֹפָא בַּהֲדֵי דְּפָרַח. וְדִילְמָא עָבִיד חֲלָדָה? חֲזִינַן

**William Davidson Edition - English:**
The Gemara relates: **Rava would examine the arrow for Rabbi Yona bar Taḥlifa** to ensure that there were no notches in it. **And** Rava shot the arrow and **slaughtered a bird with it as it was flying.** The Gemara challenges: **And perhaps** when the arrow cut the bird’s neck **it performed** an inverted slaughter, with the arrow **concealed** in the neck, and cut the *simanim* from back to front. The Gemara responds: **We see**