## Chullin Daf 4b

###### Chullin 4b:1
[Chullin 4b:1](https://torahapp.org/share/book/Chullin/r/4b:1)

מוּתָּר מִיָּד, מִפְּנֵי שֶׁהֵן מַחְלִיפִין.

**William Davidson Edition - English:**
it is **permitted immediately, due to** the fact **that they exchange** the forbidden leavened bread in their possession with permitted leavened bread belonging to gentiles immediately after Passover.


###### Chullin 4b:2
[Chullin 4b:2](https://torahapp.org/share/book/Chullin/r/4b:2)

סַבְרוּהָ, הָא מַנִּי? רַבִּי יְהוּדָה הִיא, דְּאָמַר: חָמֵץ אַחַר הַפֶּסַח דְּאוֹרָיְיתָא, וְקָתָנֵי: מִפְּנֵי שֶׁהֵן מַחְלִיפִין, אַלְמָא לָא שָׁבֵיק הֶתֵּירָא וְאָכֵיל אִיסּוּרָא.

**William Davidson Edition - English:**
The Sages who cited this proof **assumed** that **this** *baraita* is in accordance with **whose** opinion? They assumed it **is** in accordance with the opinion of **Rabbi Yehuda, who says: Leavened bread** that was not eradicated before Passover is forbidden **after Passover by Torah law.** The Gemara comments: **And** nevertheless **it is taught** that it is permitted **due to** the fact **that** the transgressors **exchange** their leavened bread with that of gentiles. **Apparently,** even one who performs transgressions **does not** intentionally **forsake the permitted and eat forbidden** food, where the permitted food is easily accessible.


###### Chullin 4b:3
[Chullin 4b:3](https://torahapp.org/share/book/Chullin/r/4b:3)

מִמַּאי? דִּלְמָא רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: חָמֵץ אַחַר הַפֶּסַח דְּרַבָּנַן, וְכִי מְקִילִּינַן – בִּדְרַבָּנַן, בִּדְאוֹרָיְיתָא – לָא מְקִילִּינַן!

**William Davidson Edition - English:**
The Gemara asks: **From where** in the *baraita* can this be proven? **Perhaps** the *baraita* **is** in accordance with the opinion of **Rabbi Shimon, who says: Leavened bread** that was not eradicated before Passover is prohibited **after Passover by rabbinic law. And** accordingly, **when we are lenient it is with regard to** prohibitions **by rabbinic law,** whereas **with regard to** prohibitions **by Torah law,** e.g., the prohibition of an unslaughtered carcass, **we are not lenient.**


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

וְתִיהְוֵי נָמֵי רַבִּי שִׁמְעוֹן, מִי קָתָנֵי ״שֶׁאֲנִי אוֹמֵר הֶחְלִיפוּ״? מִפְּנֵי שֶׁמַּחְלִיפִין קָתָנֵי, דְּוַדַּאי מַחְלִיפִין. וּמָה בִּדְרַבָּנַן לָא שָׁבֵיק הֶתֵּירָא וְאָכֵיל אִיסּוּרָא, בִּדְאוֹרָיְיתָא לֹא כׇּל שֶׁכֵּן?

**William Davidson Edition - English:**
The Gemara answers: **And let** the *baraita* **be even** in accordance with the opinion of **Rabbi Shimon. Does** the *tanna* **teach: As I say** that **they exchanged** their leavened bread for the leavened bread of a gentile, which would indicate that it is an assumption? **He teaches: Due to** the fact **that they exchange,** as a statement of fact, **as they certainly exchange. And if in** cases involving prohibitions **by rabbinic law** the transgressor **does not** intentionally **forsake the permitted and eat forbidden** food, then **in** prohibitions **by Torah law** is it **not all the more so** reasonable that he would not forsake the permitted in favor of the forbidden?


###### Chullin 4b:5
[Chullin 4b:5](https://torahapp.org/share/book/Chullin/r/4b:5)

לֵימָא מְסַיַּיע לֵיהּ, הַכֹּל שׁוֹחֲטִין, וַאֲפִילּוּ כּוּתִי, וַאֲפִילּוּ עָרֵל, וַאֲפִילּוּ יִשְׂרָאֵל מְשׁוּמָּד. הַאי עָרֵל הֵיכִי דָמֵי? אִילֵּימָא מֵתוּ אֶחָיו מֵחֲמַת מִילָּה – הַאי יִשְׂרָאֵל מְעַלְּיָא הוּא! אֶלָּא פְּשִׁיטָא מְשׁוּמָּד לַעֲרֵלוּת, וְקָא סָבַר מְשׁוּמָּד לְדָבָר אֶחָד לָא הָוֵי מְשׁוּמָּד לְכׇל הַתּוֹרָה כּוּלָּהּ.

**William Davidson Edition - English:**
**Let us say** that the following *baraita* **supports** the opinion of Rava: **Everyone slaughters, and even a Samaritan, and even an uncircumcised** man, **and even a Jewish transgressor.** The Gemara asks: **This uncircumcised** man, **what are the circumstances? If we say** that he is an uncircumcised man **whose brothers died due to circumcision** and the concern is that he might suffer a similar fate, clearly he may slaughter, as **he is a full-fledged Jew** and not a transgressor at all. **Rather,** it is **obvious** that he is **a transgressor with regard to** remaining **uncircumcised,** as he refuses to be circumcised, **and** the *tanna* **holds** that he may nevertheless slaughter an animal since **a transgressor concerning one matter is not a transgressor concerning the entire Torah.**


###### Chullin 4b:6
[Chullin 4b:6](https://torahapp.org/share/book/Chullin/r/4b:6)

אֵימָא סֵיפָא, וַאֲפִילּוּ יִשְׂרָאֵל מְשׁוּמָּד. הַאי מְשׁוּמָּד הֵיכִי דָמֵי? אִי מְשׁוּמָּד לְדָבָר אַחֵר – הַיְינוּ מְשׁוּמָּד לַעֲרֵלוּת, אֶלָּא לָאו מְשׁוּמָּד לְאוֹתוֹ דָּבָר, וְכִדְרָבָא.

**William Davidson Edition - English:**
**Say the latter clause** of the *baraita*: **And even a Jewish transgressor. This transgressor, what are the circumstances? If he is a transgressor concerning another matter** besides eating unslaughtered animal carcasses, **that is** identical to the case of **a transgressor with regard to** remaining **uncircumcised. Rather, is it not** that he is **a transgressor concerning the same matter** of eating unslaughtered carcasses, **and** the *baraita* is **in accordance with** the opinion of **Rava,** who said that one may even rely on the slaughter of a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, *ab initio*?


###### Chullin 4b:7
[Chullin 4b:7](https://torahapp.org/share/book/Chullin/r/4b:7)

לָא, לְעוֹלָם אֵימָא לָךְ: מְשׁוּמָּד לְאוֹתוֹ דָּבָר לָא, מַאי טַעְמָא? כֵּיוָן דְּדָשׁ בֵּיהּ – כְּהֶתֵּירָא דָּמֵי לֵיהּ. אֶלָּא מְשׁוּמָּד לַעֲבוֹדָה זָרָה, וְכִדְרַב עָנָן, דְּאָמַר רַב עָנָן אָמַר שְׁמוּאֵל: יִשְׂרָאֵל מְשׁוּמָּד לַעֲבוֹדָה זָרָה מוּתָּר לֶאֱכוֹל מִשְּׁחִיטָתוֹ.

**William Davidson Edition - English:**
The Gemara rejects that proof: **No, actually I will say to you:** The slaughter of **a transgressor concerning the same matter** is **not** valid. **What is the reason?** It is that **since he has become accustomed to** performance of that transgression, it is **like a permitted** act **for him,** and the concern is that he is not at all careful to slaughter the animal properly. **Rather,** the transgressor mentioned in the *baraita* is **a transgressor with regard to idol worship, and** it is **in accordance with** the opinion **of Rav Anan, as Rav Anan says** that **Shmuel says:** With regard to **a Jew** who is **a transgressor with regard to idol worship, it is permitted to eat from** what **he slaughters.**


###### Chullin 4b:8
[Chullin 4b:8](https://torahapp.org/share/book/Chullin/r/4b:8)

גּוּפָא, אָמַר רַב עָנָן אָמַר שְׁמוּאֵל: יִשְׂרָאֵל מְשׁוּמָּד לַעֲבוֹדָה זָרָה מוּתָּר לֶאֱכוֹל מִשְּׁחִיטָתוֹ, שֶׁכֵּן מָצִינוּ בִּיהוֹשָׁפָט מֶלֶךְ יְהוּדָה שֶׁנֶּהֱנָה מִסְּעוּדַת אַחְאָב, שֶׁנֶּאֱמַר: ״וַיִּזְבַּח לוֹ אַחְאָב צֹאן וּבָקָר לָרֹב וְלָעָם אֲשֶׁר עִמּוֹ וַיְסִיתֵהוּ לַעֲלוֹת אֶל רָמֹת גִּלְעָד״.

**William Davidson Edition - English:**
§ The Gemara analyzes **the** matter **itself: Rav Anan says** that **Shmuel says:** With regard to **a Jew** who is **a transgressor with regard to idol worship, it is permitted to eat from** what **he slaughters, as we found with regard to Jehoshaphat, king of Judea, who partook of the feast** prepared by **Ahab,** king of Israel, who was a transgressor with regard to idol worship, **as it is stated: “And Ahab slaughtered sheep and cattle for him in abundance, and for the people that were with him, and incited him to go up with him to Ramoth Gilead”** (II Chronicles 18:2).


###### Chullin 4b:9
[Chullin 4b:9](https://torahapp.org/share/book/Chullin/r/4b:9)

וְדִלְמָא מִיזְבָּח זְבַח, מֵיכַל לָא אֲכַל! ״וַיְסִיתֵהוּ״ כְּתִיב, וְדִלְמָא בִּדְבָרִים, אֵין הֲסָתָה בִּדְבָרִים.

**William Davidson Edition - English:**
The Gemara raises an objection: **And perhaps** Ahab **slaughtered** the animals, but Jehoshaphat **did not eat** the meat of those animals. The Gemara explains: **It is written: “And incited him,”** indicating that there was an element of persuasion that presumably involved food. The Gemara challenges this explanation: **And perhaps** Ahab incited him **with** his **words.** The Gemara answers: **There is no incitement with words.**


###### Chullin 4b:10
[Chullin 4b:10](https://torahapp.org/share/book/Chullin/r/4b:10)

וְלָא? וְהָכְתִיב: ״כִּי יְסִיתְךָ אָחִיךָ״! בַּאֲכִילָה וּבִשְׁתִיָּה, וְהָכְתִיב: ״וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם״! לְמַעְלָה שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** is there **not** incitement with words? **But isn’t it written: “If your brother…entices you** secretly, saying: Let us go and serve other gods” (Deuteronomy 13:7)? The Gemara answers: There too the incitement is **with eating and with drinking.** The Gemara asks: **But isn’t it written** that God said to Satan, who denounced Job: **“And you incited Me against him, to destroy him gratuitously”** (Job 2:3)? Clearly Satan did not incite God with food and drink. The Gemara answers: Incitement against the One **on High is different,** as the term is used metaphorically. By contrast, incitement with regard to people involves food and drink.


###### Chullin 4b:11
[Chullin 4b:11](https://torahapp.org/share/book/Chullin/r/4b:11)

וְדִלְמָא מִשְׁתָּא אִשְׁתִּי, מֵיכַל לָא אֲכַל? מַאי שְׁנָא שְׁתִיָּה – דְּאָמְרִינַן: מְשׁוּמָּד לַעֲבוֹדָה זָרָה לָא הָוֵי מְשׁוּמָּד לְכׇל הַתּוֹרָה כּוּלָּהּ, אֲכִילָה נָמֵי – מְשׁוּמָּד לַעֲבוֹדָה זָרָה לָא הָוֵי מְשׁוּמָּד לְכׇל הַתּוֹרָה כּוּלָּהּ.

**William Davidson Edition - English:**
The Gemara challenges: **And perhaps** Jehoshaphat **drank** at the feast but **did not eat.** The Gemara responds: **What is different** about **drinking** wine with Ahab that it would be permitted? It would be permitted because **we say: A transgressor with regard to idol worship is not** considered **a transgressor with regard to the entire Torah** and therefore his wine is not forbidden. With regard to **eating** a transgressor’s food **too, a transgressor with regard to idol worship is not** considered **a transgressor with regard to the entire Torah.** Therefore, the meat of an animal that he slaughters is not forbidden.


###### Chullin 4b:12
[Chullin 4b:12](https://torahapp.org/share/book/Chullin/r/4b:12)

הָכִי הַשְׁתָּא? שְׁתִיָּה – סְתָם יֵינָן הוּא, וַעֲדַיִין לֹא נֶאֱסַר יֵינָן שֶׁל גּוֹיִם, אֲבָל אֲכִילָה – אֵימָא לָךְ: מְשׁוּמָּד לַעֲבוֹדָה זָרָה הֲוֵי מְשׁוּמָּד לְכׇל הַתּוֹרָה כּוּלָּהּ.

**William Davidson Edition - English:**
The Gemara asks: **How can** these cases **be compared?** With regard to **drinking,** Ahab’s wine **is** considered **ordinary wine** of gentiles, **and the ordinary wine of gentiles was not yet prohibited,** as the Sages issued that decree only several generations later. Therefore, it was permitted for Jehoshaphat to drink Ahab’s wine. **But** with regard to **eating, I will say to you: A transgressor with regard to idol worship is** considered **a transgressor with regard to the entire Torah.** Therefore, it was prohibited for Jehoshaphat to eat the meat from the animals slaughtered by Ahab.


###### Chullin 4b:13
[Chullin 4b:13](https://torahapp.org/share/book/Chullin/r/4b:13)

אִיבָּעֵית אֵימָא: לָאו אוֹרְחֵיהּ דְּמַלְכָּא מִשְׁתְּיָא בְּלָא מֵיכְלָא, וְאִיבָּעֵית אֵימָא: ״וַיִּזְבַּח … וַיְסִיתֵהוּ״ כְּתִיב, בַּמָּה הֱסִיתוֹ – בִּזְבִיחָה.

**William Davidson Edition - English:**
The Gemara answers: **If you wish, say:** It is clear that Jehoshaphat ate at the feast, as it is **not typical conduct of a king to drink** wine **without eating. And if you wish, say** instead: **“And** Ahab **slaughtered** sheep and cattle for him in abundance, and for the people that were with him, **and incited him,” is written,** indicating: **With what did** Ahab **incite** Jehoshaphat? It was **with slaughter** of an animal. Apparently, it is permitted to eat from an animal slaughtered by a transgressor with regard to idol worship.


###### Chullin 4b:14
[Chullin 4b:14](https://torahapp.org/share/book/Chullin/r/4b:14)

וְדִלְמָא עוֹבַדְיָה זְבַח? ״לָרוֹב״ כְּתִיב, עוֹבַדְיָה לָא הֲוָה סָפֵיק.

**William Davidson Edition - English:**
The Gemara suggests: **And perhaps Obadiah,** who was the majordomo of Ahab’s household and a righteous man, **slaughtered** the animals. The Gemara rejects that suggestion: **“In abundance” is written,** and **Obadiah would not have managed** to slaughter all the animals himself.


###### Chullin 4b:15
[Chullin 4b:15](https://torahapp.org/share/book/Chullin/r/4b:15)

וְדִלְמָא שִׁבְעַת אֲלָפִים זְבוּח, דִּכְתִיב: ״וְהִשְׁאַרְתִּי בְיִשְׂרָאֵל שִׁבְעַת אֲלָפִים כׇּל הַבִּרְכַּיִם אֲשֶׁר לֹא כָרְעוּ לַבַּעַל וְגוֹ׳״, טַמּוֹרֵי הֲווֹ מִיטַּמְּרִי מֵאִיזֶבֶל.

**William Davidson Edition - English:**
The Gemara suggests: **And perhaps** the **seven thousand** righteous people **slaughtered** the animals, **as it is written: “And I will leave seven thousand in Israel, all the knees that have not bowed to Baal,** and every mouth that has not kissed it” (I Kings 19:18). The Gemara rejects that suggestion: **They were hiding from Jezebel,** Ahab’s wife, and would not have gone to the palace to slaughter animals for the feast.


###### Chullin 4b:16
[Chullin 4b:16](https://torahapp.org/share/book/Chullin/r/4b:16)

וְדִלְמָא גַּבְרֵי דְאַחְאָב הֲווֹ מְעַלּוּ? לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״מֹשֵׁל מַקְשִׁיב עַל דְּבַר שָׁקֶר כׇּל מְשָׁרְתָיו רְשָׁעִים״.

**William Davidson Edition - English:**
The Gemara suggests: **And perhaps,** although Ahab was an idolater, **the men** in the employ **of Ahab were upstanding** people, not idolaters, and they slaughtered the animals. The Gemara rejects that suggestion: That possibility should **not enter your mind, as it is written: “If a ruler hearkens to matters of falsehood, all his servants are wicked”** (Proverbs 29:12).


###### Chullin 4b:17
[Chullin 4b:17](https://torahapp.org/share/book/Chullin/r/4b:17)

וְדִלְמָא גַּבְרֵי דִּיהוֹשָׁפָט נָמֵי לָא הֲווֹ מְעַלּוּ, זְבוּח גַּבְרֵי דְּאַחְאָב אֲכוּל גַּבְרֵי דִּיהוֹשָׁפָט, זְבוּח עוֹבַדְיָה אֲכַל יְהוֹשָׁפָט.

**William Davidson Edition - English:**
The Gemara suggests: **And perhaps the men** in the employ **of Jehoshaphat were also not upstanding,** and the animals that **the men** in the employ **of Ahab slaughtered, the men** in the employ **of Jehoshaphat ate,** and the animals that **Obadiah slaughtered, Jehoshaphat ate.**


###### Chullin 4b:18
[Chullin 4b:18](https://torahapp.org/share/book/Chullin/r/4b:18)

לָא סָלְקָא דַּעְתָּךְ, מִדְּ״מוֹשֵׁל מַקְשִׁיב עַל דְּבַר שָׁקֶר כׇּל מְשָׁרְתָיו רְשָׁעִים״, הָא לִדְבַר אֱמֶת – מְשָׁרְתָיו צַדִּיקִים.

**William Davidson Edition - English:**
The Gemara rejects that suggestion: That possibility should **not enter your mind; from** the fact **that** it is written: **“If a ruler hearkens to matters of falsehood, all his servants are wicked,”** it may be inferred that if a ruler hearkens **to matters of truth, all his servants are righteous.**


###### Chullin 4b:19
[Chullin 4b:19](https://torahapp.org/share/book/Chullin/r/4b:19)

וְדִלְמָא זְבוּח גַּבְרֵי דְּאַחְאָב אֲכַל אַחְאָב וְגַבְרֵיהּ, זְבוּח גַּבְרֵי דִּיהוֹשָׁפָט אֲכַל יְהוֹשָׁפָט וְגַבְרֵיהּ?

**William Davidson Edition - English:**
The Gemara suggests: **And perhaps** the animals that **the men** in the employ **of Ahab slaughtered, Ahab and his men ate,** and the animals that **the men** in the employ **of Jehoshaphat slaughtered, Jehoshaphat and his men ate.**