## Chullin Daf 44b

###### Chullin 44b:1
[Chullin 44b:1](https://torahapp.org/share/book/Chullin/r/44b:1)

רוֹב עוֹבְיָהּ, וְאָמְרִי לַהּ: רוֹב חֲלָלָה.

**William Davidson Edition - English:**
**The majority of its width,** counting the width of the wall of the windpipe itself, the thickness of which is uneven. **And some say** that Rav says: The **majority of its space,** the inner area of the cross section of the windpipe, not counting the width of the windpipe wall.


###### Chullin 44b:2
[Chullin 44b:2](https://torahapp.org/share/book/Chullin/r/44b:2)

הָהִיא פְּסוּקַת הַגַּרְגֶּרֶת דַּאֲתַאי לְקַמֵּיהּ דְּרַב, יָתֵיב וְקָא בָּדֵיק לַהּ בְּרוֹב עוֹבְיָהּ. אֲמַרוּ לֵיהּ רַב כָּהֲנָא וְרַב אַסִּי לְרַב: לִימַּדְתָּנוּ רַבֵּינוּ בְּרוֹב חֲלָלָהּ! שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַבָּה בַּר בַּר חָנָה, בַּדְקַהּ בְּרוֹב חֲלָלָהּ וְאַכְשְׁרַהּ, וּזְבַן מִינַּהּ בִּתְלֵיסַר אִיסְתֵּירֵי פְּשִׁיטֵי בִּישְׂרָא.

**William Davidson Edition - English:**
The Gemara recounts: There was **a certain** animal with **a cut windpipe that came before Rav,** i.e., it was brought for inspection to decide whether it was kosher. Rav **was sitting and checking it** to see if the windpipe had been cut **in the majority of its width. Rav Kahana and Rav Asi said to Rav:** Didn’t **you teach us, our teacher,** that a cut windpipe is measured by the **majority of its space?** Rav **sent** the animal **before Rabba bar bar Ḥana,** who **checked it in the majority of its space and deemed it kosher, and purchased meat from it** at the price of **thirteen plain *istera* coins.**


###### Chullin 44b:3
[Chullin 44b:3](https://torahapp.org/share/book/Chullin/r/44b:3)

וְהֵיכִי עָבֵיד הָכִי? וְהָתַנְיָא: חָכָם שֶׁטִּימֵּא – אֵין חֲבֵירוֹ רַשַּׁאי לְטַהֵר, אָסַר – אֵין חֲבֵירוֹ רַשַּׁאי לְהַתִּיר! שָׁאנֵי הָכָא, דְּרַב לָא אֲסַר מֵיסָר.

**William Davidson Edition - English:**
The Gemara asks: **And how** could Rabba bar bar Ḥana **do this,** i.e., deem permitted an animal that Rav was going to deem prohibited? **But isn’t it taught** in a *baraita*: If **a halakhic authority deemed** an item **impure, another** halakhic authority **is not allowed to deem** it **pure;** likewise, if he **prohibited** it, **another** authority **is not allowed to permit** it? The Gemara responds: It **is different here, since Rav did not** actually **prohibit** the animal. He merely considered doing so, but he sent it to Rabba bar bar Ḥana before issuing a formal ruling.


###### Chullin 44b:4
[Chullin 44b:4](https://torahapp.org/share/book/Chullin/r/44b:4)

וְכֵיוָן דְּאוֹרִי בַּהּ חָכָם, הֵיכִי אֲכַל מִינַּהּ? וְהָא כְּתִיב: ״וָאֹמַר אֲהָהּ ה׳ אֱלֹהִים הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא אָכַלְתִּי מִנְּעוּרַי וְעַד עַתָּה וְלֹא בָא בְּפִי בְּשַׂר פִּגּוּל״.

**William Davidson Edition - English:**
The Gemara asks: **And once a halakhic authority has ruled with regard to** the animal, even to permit it, **how** could Rabba bar bar Ḥana **eat from it? But isn’t it written: “Then I said: Alas, Lord God, my soul has not become impure; and from my youth until now I have not eaten an unslaughtered carcass, or a *tereifa*; and no *piggul* flesh came into my mouth”** (Ezekiel 4:14).


###### Chullin 44b:5
[Chullin 44b:5](https://torahapp.org/share/book/Chullin/r/44b:5)

״הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה״ – שֶׁלֹּא הִרְהַרְתִּי בַּיּוֹם לָבֹא לִידֵי טוּמְאָה בַּלַּיְלָה, ״וּנְבֵלָה וּטְרֵפָה לֹא אָכַלְתִּי״ – שֶׁלֹּא אָכַלְתִּי בְּשַׂר ״כּוֹס כּוֹס״ מֵעוֹלָם, ״וְלֹא בָא בְּפִי בְּשַׂר פִּגּוּל״ – שֶׁלֹּא אָכַלְתִּי מִבְּהֵמָה שֶׁהוֹרָה בָּהּ חָכָם. מִשּׁוּם רַבִּי נָתָן אָמְרוּ: שֶׁלֹּא אָכַלְתִּי מִבְּהֵמָה שֶׁלֹּא הוּרְמוּ מַתְּנוֹתֶיהָ.

**William Davidson Edition - English:**
The Sages interpreted the verse as follows: **“My soul has not been become impure”** means **that I did not think** of sexual thoughts **during the day** so as **to come to** the **impurity** of a seminal emission **at night. “I have not eaten an unslaughtered carcass, or a *tereifa*”** means **that I never ate** the **flesh of** an animal that was in danger of imminent death, leading one to say: **Slaughter** it, **slaughter** it quickly, before it dies. **“And no *piggul* flesh came into my mouth,”** means **that I never ate from an animal** with regard to **which** there was uncertainty whether it is prohibited and **a Sage issued a ruling** to permit it. The Sages **said in the name of Rabbi Natan:** The phrase means **that I never ate from an animal** from **which the gifts** of the priesthood, the foreleg, jaw, and abomasum, **were not separated.** The above acts are technically permitted but unseemly. How, then, could Rabba bar bar Ḥana consume the meat of this animal?


###### Chullin 44b:6
[Chullin 44b:6](https://torahapp.org/share/book/Chullin/r/44b:6)

הָנֵי מִילֵּי – מִילְּתָא דְתַלְיָא בִּסְבָרָא, רַבָּה בַּר בַּר חָנָה אַגְּמָרֵיהּ סְמַךְ.

**William Davidson Edition - English:**
The Gemara responds: **This statement,** that it is unseemly for a halakhic authority to rely on his own ruling to permit the meat, applies only to **a matter that depends on reasoning. Rabba bar bar Ḥana relied on his learning,** i.e., a received tradition. There is nothing unseemly about relying upon a received tradition.


###### Chullin 44b:7
[Chullin 44b:7](https://torahapp.org/share/book/Chullin/r/44b:7)

וְתִיפּוֹק לֵיהּ מִשּׁוּם חֲשָׁדָא, דְּתַנְיָא: דָּן אֶת הַדִּין, זִיכָּה וְחַיָּיב, טִימֵּא וְטִיהֵר, אָסַר וְהִתִּיר, וְכֵן הָעֵדִים שֶׁהֵעִידוּ – כּוּלָּן רַשָּׁאִין לִיקַּח, אֲבָל אָמְרוּ חֲכָמִים: הַרְחֵק מִן הַכִּיעוּר וּמִן הַדּוֹמֶה לוֹ.

**William Davidson Edition - English:**
The Gemara objects: **But** let one **derive** that Rabba bar bar Ḥana should not have purchased the meat **due to suspicion, as it is taught** in a *baraita*: If one **issued a judgment, acquitted or convicted, deemed impure or pure, prohibited or permitted; or** if **witnesses testified** with regard to a case, in **all of** these instances the judges or witnesses **are allowed to purchase** the item that they deemed permitted. **But the Sages said: Distance** yourself **from unseemliness and from** things **similar to it.** If so, Rabba bar bar Ḥana should not have purchased the meat that he himself permitted.


###### Chullin 44b:8
[Chullin 44b:8](https://torahapp.org/share/book/Chullin/r/44b:8)

הָנֵי מִילֵּי מִידֵּי דִּמְזַבֵּין מִשּׁוּמָא, הָכָא מַתְקְלָא מוֹכַח, כִּי הָא דְּרַבָּה שְׁרָא טְרֵפְתָּא וּזְבַן מִינַּהּ בִּישְׂרָא, אֲמַרָה לֵיהּ בַּת רַב חִסְדָּא: אַבָּא שָׁרֵי בּוּכְרָא וְלָא זָבֵן מִינֵּיהּ בִּישְׂרָא.

**William Davidson Edition - English:**
The Gemara responds: **This statement** applies only to **an item that is sold** based on **an appraisal** of its value and not by standard measure. In such cases onlookers might suspect that the judge is receiving a favorable price in return for his judgment. But **here, the weight** of the meat **proves** that the judge is not receiving a discount, but is paying the standard price. This is **like that** incident **where Rabba permitted** a possible ***tereifa*** for consumption **and bought meat from it.** His wife, **the daughter of Rav Ḥisda, said to him: Father permitted a firstborn** animal, declaring that it possessed a blemish that renders it permitted for consumption, **but did not buy meat from it.** Why are you acting differently?


###### Chullin 44b:9
[Chullin 44b:9](https://torahapp.org/share/book/Chullin/r/44b:9)

אֲמַר לַהּ: הָנֵי מִילֵּי בּוּכְרָא דְּאַשּׁוּמָא מִזְדְּבַן, הָכָא מַתְקְלָא מוֹכַח, מַאי אִיכָּא – מִשּׁוּם אוּמְצָא מְעַלַּיְיתָא? כֹּל יוֹמָא אוּמְצָא מְעַלַּיְיתָא זַבִּנוּ לִי.

**William Davidson Edition - English:**
Rabba **said to her: That matter** applies to **a firstborn, which is sold** based **on appraisal** of its value. **Here, the weight** of the meat **proves** that I am paying the standard price and not unfairly deriving benefit from my judgment. **What** suspicion **is there** in this case? Will people suspect me **because** I received **a superior piece of meat? Every day they sell me a superior piece of meat.**


###### Chullin 44b:10
[Chullin 44b:10](https://torahapp.org/share/book/Chullin/r/44b:10)

אָמַר רַב חִסְדָּא: אֵיזֶהוּ תַּלְמִיד חָכָם? זֶה הָרוֹאֶה טְרֵפָה לְעַצְמוֹ. וְאָמַר רַב חִסְדָּא: אֵיזֶהוּ ״שׂוֹנֵא מַתָּנֹת יִחְיֶה״? זֶה הָרוֹאֶה טְרֵפָה לְעַצְמוֹ.

**William Davidson Edition - English:**
The Gemara cites an aphorism: **Rav Ḥisda says: Who is a Torah scholar? This is one who sees his own *tereifa*.** In other words, when the status of his own animal is uncertain, he deems it prohibited without concern for his own monetary loss. **And Rav Ḥisda says: Who is** referred to by the verse: **“He that hates gifts shall live”** (Proverbs 15:27)? **This is one who sees his own *tereifa*.** He is careful to avoid deriving benefit from that which is not his own, and even from items that are his concerning which it is questionable whether or not they are permitted.


###### Chullin 44b:11
[Chullin 44b:11](https://torahapp.org/share/book/Chullin/r/44b:11)

דָּרֵשׁ מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב חִסְדָּא: כׇּל מִי שֶׁקּוֹרֵא וְשׁוֹנֶה, וְרוֹאֶה טְרֵפָה לְעַצְמוֹ, וְשִׁימֵּשׁ תַּלְמִידֵי חֲכָמִים – עָלָיו הַכָּתוּב אוֹמֵר: ״יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ״. רַב זְבִיד אָמַר: זוֹכֶה וְנוֹחֵל שְׁנֵי עוֹלָמוֹת, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, ״אַשְׁרֶיךָ״ – בְּעוֹלָם הַזֶּה, ״וְטוֹב לָךְ״ – לָעוֹלָם הַבָּא.

**William Davidson Edition - English:**
**Mar Zutra taught in the name of Rav Ḥisda: Anyone who reads** the Torah **and studies** the Mishna, **and sees his own *tereifa*, and has served Torah scholars** to learn the ways of halakhic judgment, **about him the verse states: “When you eat the labor of your hands, happy shall you be, and it shall be well with you”** (Psalms 128:2). **Rav Zevid says:** Such a person **merits inheriting two worlds, this world and the World-to-Come.** When the verse states: **“Happy shall you be,”** it means **in this world,** and when it states: **“And it shall be well with you,”** it is referring **to the World-to-Come.**


###### Chullin 44b:12
[Chullin 44b:12](https://torahapp.org/share/book/Chullin/r/44b:12)

רַבִּי אֶלְעָזָר, כִּי הֲווֹ מְשַׁדְּרִי לֵיהּ מִבֵּי נְשִׂיאָה מִידֵּי, לָא שָׁקֵיל, וְכִי הֲווֹ מְזַמְּנִי לֵיהּ, לָא אָזֵיל. אָמַר: לָא קָא בָּעֵי מָר דְּאֵיחֵי? דִּכְתִיב: ״וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה״. רַבִּי זֵירָא, כִּי מְשַׁדְּרִי לֵיהּ, לָא שָׁקֵיל, כִּי הֲווֹ מַזְמְנִין לֵיהּ, אָזֵיל. אֲמַר:

**William Davidson Edition - English:**
With regard to the verse: “He that hates gifts shall live,” the Gemara relates that **when they would send Rabbi Elazar some** gift **from the house of the *Nasi*, he would not take** it. **And when they would invite him, he would not go** there. When declining these offers, **he said** to them: **Does Master not desire that I live? As it is written: “He that hates gifts shall live.”** By contrast, **when they would send** a gift **to Rabbi Zeira, he would not take** it, but **when they would invite him he would go. He said** in explanation: