## Chullin Daf 6a

###### Chullin 6a:1
[Chullin 6a:1](https://torahapp.org/share/book/Chullin/r/6a:1)

וְאִי סָלְקָא דַּעְתָּיךְ לָא קַבְּלַהּ מִינֵּיהּ, לִישַׁנֵּי לֵיהּ: כָּאן כְּשֶׁיִּשְׂרָאֵל עוֹמֵד עַל גַּבָּיו, כָּאן כְּשֶׁאֵין יִשְׂרָאֵל עוֹמֵד עַל גַּבָּיו? אֶלָּא לָאו שְׁמַע מִינַּהּ קַבְּלַהּ מִינֵּיהּ, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**And if it enters your mind** that Rabbi Zeira **did not accept** from Rabbi Ya’akov bar Idi that Rabban Gamliel prohibited eating from the slaughter of a Samaritan even when a Jew was standing over him, **let** Rabbi Zeira **resolve** the matter **for himself** in a different manner: **Here,** where Rabbi Yoḥanan ate from the slaughter of a Samaritan, it was **when a Jew** was **standing over him; there,** where Rabban Gamliel prohibited eating from the slaughter of a Samaritan, it was **when a Jew was not standing over him. Rather,** must one **not conclude from it** that Rabbi Zeira **accepted** the response **from** Rabbi Ya’akov bar Idi. The Gemara affirms: Indeed, **learn** this **from it.**


###### Chullin 6a:2
[Chullin 6a:2](https://torahapp.org/share/book/Chullin/r/6a:2)

וּמַאי טַעְמָא גְּזַרוּ בְּהוּ רַבָּנַן? כִּי הָא דְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, שַׁדְּרֵיהּ רַבִּי מֵאִיר לְאֵתוֹיֵי חַמְרָא מִבֵּי כוּתָאֵי, אַשְׁכְּחֵיהּ הָהוּא סָבָא, אֲמַר לֵיהּ: ״וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה״, הָלַךְ רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר וְסִפֵּר דְּבָרִים לִפְנֵי רַבִּי מֵאִיר, וְגָזַר עֲלֵיהֶן.

**William Davidson Edition - English:**
§ The Gemara asks: **And what is the reason** that **the Sages,** Rabban Gamliel and his court, **issued a decree** rendering it prohibited to eat from the slaughter of Samaritans? The Gemara answers: It is **like that** case **involving Rabbi Shimon ben Elazar,** in which **Rabbi Meir dispatched him to bring wine from the area of the Samaritans. A certain elder found him** and **said to him: “And put a knife to your throat, if you are a man given to appetite”** (Proverbs 23:2),as a warning to distance himself from them and not to drink their wine, because they were not reliable. **Rabbi Shimon ben Elazar went and related** those **matters before Rabbi Meir, and** Rabbi Meir **issued a decree against them.**


###### Chullin 6a:3
[Chullin 6a:3](https://torahapp.org/share/book/Chullin/r/6a:3)

מַאי טַעְמָא? אָמַר רַב נַחְמָן בַּר יִצְחָק: דְּמוּת יוֹנָה מָצְאוּ לָהֶן בְּרֹאשׁ הַר גְּרִיזִים, שֶׁהָיוּ עוֹבְדִין אוֹתָהּ. וְרַבִּי מֵאִיר לְטַעְמֵיהּ, דְּחָיֵישׁ לְמִיעוּטָא, וְגָזַר רוּבָּא אַטּוּ מִיעוּטָא. וְרַבָּן גַּמְלִיאֵל וּבֵית דִּינוֹ נָמֵי כְּרַבִּי מֵאִיר סְבִירָא לְהוּ.

**William Davidson Edition - English:**
**What is the reason** that the Samaritans are deemed unreliable? **Rav Naḥman bar Yitzḥak said: At the peak of Mount Gerizim they found the image of a dove, which** the Samaritan residents of Mount Gerizim **would worship; and Rabbi Meir** issued the decree **according to his** line of **reasoning that he takes the minority into consideration, and** therefore, despite the fact that the majority of Samaritans did not live on Mount Gerizim, **he issued a decree** rendering meat slaughtered by **the majority** forbidden **due to the minority** that worshipped that idol. **And Rabban Gamliel and his court also hold in accordance with** the opinion of **Rabbi Meir.**


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

פְּשָׁטֵיהּ דִּקְרָא בְּמַאי כְּתִיב? בְּתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ, דְּתָנֵי רַבִּי חִיָּיא: ״כִּי תֵשֵׁב לִלְחוֹם אֶת מוֹשֵׁל בִּין תָּבִין אֶת אֲשֶׁר לְפָנֶיךָ וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה״.

**William Davidson Edition - English:**
The Gemara asks: As to **the plain** meaning **of** that **verse:** “And put a knife to your throat, if you are a man given to appetite,” **with regard to what** matter is **it written?** The Gemara answers: It is written **with regard to a student who is sitting before his teacher,** as he must consider his words carefully. **As Rabbi Ḥiyya teaches** a *baraita* interpreting the verses: **“When you sit to eat with a ruler, consider well [*bin tavin*] him that is before you; and put a knife to your throat, if you are a man given to appetite”** (Proverbs 23:1–2).


###### Chullin 6a:5
[Chullin 6a:5](https://torahapp.org/share/book/Chullin/r/6a:5)

אִם יוֹדֵעַ תַּלְמִיד בְּרַבּוֹ שֶׁיּוֹדֵעַ לְהַחֲזִיר לוֹ טַעַם – ״בִּין״, וְאִם לָאו – ״תָּבִין אֶת אֲשֶׁר לְפָנֶיךָ וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ״, ״אִם בַּעַל נֶפֶשׁ אָתָּה״ – פְּרוֹשׁ הֵימֶנּוּ.

**William Davidson Edition - English:**
The *tanna* explains the verse: **If a student knows about his teacher that he knows to respond to him** with **a reasoned** answer, **seek wisdom [*bin*]** from him. **And if** the student believes that the teacher is **not** capable of doing so, **understand [*tavin*] who is sitting before you, and put a knife to your throat** and refrain from embarrassing him with questions that he cannot answer. And **if you are a man given to appetite** and you seek an answer to your question, **distance yourself from him.**


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

רַבִּי יִצְחָק בֶּן יוֹסֵף שַׁדְּרֵיהּ רַבִּי אֲבָהוּ לְאֵתוֹיֵי חַמְרָא מִבֵּי כוּתָאֵי, אַשְׁכְּחֵיהּ הָהוּא סָבָא, אֲמַר לֵיהּ: לֵית כָּאן שׁוֹמְרֵי תוֹרָה. הָלַךְ רַבִּי יִצְחָק וְסִפֵּר דְּבָרִים לִפְנֵי רַבִּי אֲבָהוּ, וְהָלַךְ רַבִּי אֲבָהוּ וְסִפֵּר דְּבָרִים לִפְנֵי רַבִּי אַמֵּי וְרַבִּי אַסִּי, וְלֹא זָזוּ מִשָּׁם עַד שֶׁעֲשָׂאוּם גּוֹיִם גְּמוּרִין.

**William Davidson Edition - English:**
**Rabbi Abbahu dispatched Rabbi Yitzḥak ben Yosef to bring wine from the area of the Samaritans. A certain elder found him** and **said to him:** The people **here** are **not keepers of the Torah. Rabbi Yitzḥak went and related the matters before Rabbi Abbahu, and Rabbi Abbahu went and related the matters before Rabbi Ami and Rabbi Asi, and they did not move from there until they rendered** the Samaritans **full-fledged gentiles.**


###### Chullin 6a:7
[Chullin 6a:7](https://torahapp.org/share/book/Chullin/r/6a:7)

לְמַאי? אִי לִשְׁחִיטָה וְיֵין נֶסֶךְ, מֵהָתָם גְּזַרוּ בְּהוּ רַבָּנַן! אִינְהוּ גְּזוּר וְלָא קַבִּלוּ מִינַּיְיהוּ, אֲתוֹ רַבִּי אַמֵּי וְרַבִּי אַסִּי גְּזַרוּ וְקַבִּלוּ מִינַּיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **For what** matters did those Sages render them full-fledged gentiles? **If it was to** prohibit eating from their **slaughter and** to render their wine as **wine** used for **a libation** in idol worship, these prohibitions were issued previously. **From there,** from the generations of Rabbi Meir and Rabban Gamliel, **the Sages issued a decree** prohibiting **them.** The Gemara answers: **They issued a decree, and** the people **did not accept** it **from them. Rabbi Ami and Rabbi Asi came** and **issued a decree, and** the people **accepted** it **from them.**


###### Chullin 6a:8
[Chullin 6a:8](https://torahapp.org/share/book/Chullin/r/6a:8)

מַאי גּוֹיִם גְּמוּרִין? אָמַר רַב נַחְמָן בַּר יִצְחָק: לְבַטֵּל רְשׁוּת וְלִיתֵּן רְשׁוּת.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of **full-fledged gentiles? Rav Naḥman bar Yitzḥak said:** It means that the halakhic status of a Samaritan is like that of a gentile with regard **to renouncing** his **domain** in a jointly-owned courtyard on Shabbat **and to transferring** his **domain** in the courtyard to residents of that courtyard.


###### Chullin 6a:9
[Chullin 6a:9](https://torahapp.org/share/book/Chullin/r/6a:9)

וְכִדְתַנְיָא: יִשְׂרָאֵל מְשׁוּמָּד מְשַׁמֵּר שַׁבַּתּוֹ בַּשּׁוּק, מְבַטֵּל רְשׁוּת וְנוֹתֵן רְשׁוּת, וְשֶׁאֵינוֹ מְשַׁמֵּר שַׁבַּתּוֹ בַּשּׁוּק, אֵינוֹ מְבַטֵּל רְשׁוּת וְנוֹתֵן רְשׁוּת.

**William Davidson Edition - English:**
**And** this is **as it is taught** in a *baraita*: With regard to **a Jewish transgressor** who nevertheless **observes his Shabbat in the marketplace,** i.e., in public, if he failed to establish a joining of houses in a courtyard before Shabbat, his halakhic status is that of an observant Jew, and he may **renounce** his **domain** in the courtyard **and transfer** his **domain** in the courtyard. **But** a transgressor **who does not observe his Shabbat in the marketplace** may **neither renounce** his **domain** in the courtyard **nor transfer** his **domain** in the courtyard.


###### Chullin 6a:10
[Chullin 6a:10](https://torahapp.org/share/book/Chullin/r/6a:10)

מִפְּנֵי שֶׁאָמְרוּ: יִשְׂרָאֵל נוֹתֵן רְשׁוּת וּמְבַטֵּל רְשׁוּת, וּבְגוֹי עַד שֶׁיִּשְׂכּוֹר.

**William Davidson Edition - English:**
This is **because** the Sages **said:** Only **a Jew** may verbally **transfer** rights in his **domain or renounce** his rights in his **domain,** but **with regard to a gentile,** the other residents cannot establish a joining of courtyards **unless** the residents of the courtyard **lease** his domain from him. The halakhic status of one who publicly desecrates Shabbat is that of a gentile.


###### Chullin 6a:11
[Chullin 6a:11](https://torahapp.org/share/book/Chullin/r/6a:11)

כֵּיצַד? אָמַר לוֹ: ״רְשׁוּתִי קְנוּיָה לָךְ״ ״רְשׁוּתִי מְבוּטֶּלֶת לָךְ״ – קָנָה, וְאֵינוֹ צָרִיךְ לִזְכּוֹת.

**William Davidson Edition - English:**
**How** does a Jew transfer or renounce his domain? If a Jew **says to** his neighbor: **My domain is transferred to you** or **my domain is renounced to you,** his neighbor **has acquired** his domain, **and it is not necessary** for him **to grant** it to his neighbor by means of one of the standard modes of acquisition.


###### Chullin 6a:12
[Chullin 6a:12](https://torahapp.org/share/book/Chullin/r/6a:12)

רַבִּי זֵירָא וְרַב אַסִּי אִיקְּלַעוּ לְפוּנְדְּקָא דְּיָאֵי, אַיְיתוֹ לְקַמַּיְיהוּ בֵּיצִים הַמְצוּמָּקוֹת בְּיַיִן. רַבִּי זֵירָא לָא אֲכַל, וְרַב אַסִּי אֲכַל. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַב אַסִּי: וְלָא חָיֵישׁ מָר לְתַעֲרוֹבֶת דְּמַאי? אֲמַר לֵיהּ: לָאו אַדַּעְתַּאי.

**William Davidson Edition - English:**
§ The Gemara revisits the statement that the righteous would not experience mishaps. **Rabbi Zeira and Rav Asi happened** to come **to the inn of** the town of **Ya’ei.** In the inn, **they brought before** these Sages **eggs that shriveled** after being cooked **in wine. Rabbi Zeira did not eat** the eggs, **and Rav Asi ate** them. **Rabbi Zeira said to Rav Asi: And is the Master not concerned about** the possibility that the dish is **a mixture** containing wine that is **doubtfully tithed produce [*demai*]?** Rav Asi **said to him:** It did **not** enter **my mind.**


###### Chullin 6a:13
[Chullin 6a:13](https://torahapp.org/share/book/Chullin/r/6a:13)

אָמַר רַבִּי זֵירָא: אֶפְשָׁר גָּזְרוּ עַל הַתַּעֲרוֹבֶת דְּמַאי, וּמִסְתַּיְּיעָא מִילְּתָא דְּרַב אַסִּי לְמֵיכַל אִיסּוּרָא? הַשְׁתָּא בְּהֶמְתָּן שֶׁל צַדִּיקִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא תַּקָּלָה עַל יָדָן, צַדִּיקִים עַצְמָן לֹא כׇּל שֶׁכֵּן?

**William Davidson Edition - English:**
**Rabbi Zeira said** to himself: Is it **possible** that the Sages **issued a decree on a mixture** containing ***demai* and the matter eventuated that Rav Asi ate forbidden** food? **Now,** since **even** with regard to **the animals of the righteous, the Holy One, Blessed be He, does not generate mishaps through them,** is it **not all the more so** true that **the righteous themselves** would not experience mishaps?


###### Chullin 6a:14
[Chullin 6a:14](https://torahapp.org/share/book/Chullin/r/6a:14)

נְפַק רַבִּי זֵירָא דַּק וְאַשְׁכַּח, דִּתְנַן: הַלּוֹקֵחַ יַיִן לָתֵת לְתוֹךְ הַמּוּרְיָיס אוֹ לְתוֹךְ הָאֲלוּנְתִּית, כַּרְשִׁינִין לַעֲשׂוֹת מֵהֶן טְחִינִין, עֲדָשִׁים לַעֲשׂוֹת מֵהֶן רְסִיסִין – חַיָּיב מִשּׁוּם דְּמַאי, וְאֵין צָרִיךְ לוֹמַר מִשּׁוּם וַדַּאי.

**William Davidson Edition - English:**
**Rabbi Zeira emerged, analyzed, and found** that no mishap was generated through Rav Asi, **as we learned** in a *baraita* (*Tosefta*, *Demai* 1:24): In the case of **one who purchases wine to place into fish gravy [*hamorayes*] or into *aluntit*,** a beverage in which wine is mixed, or one who purchases **vetch to prepare grist from it,** or **lentils to prepare groats from it,** if it is uncertain whether what he purchased is tithed, e.g., he bought it from one who is unreliable with regard to tithes [*am ha’aretz*], **one is obligated** to tithe it, **due to** the fact that it is ***demai*. And needless to say,** if it is certain that what he purchased is not tithed, he is obligated to tithe it **due to** the fact that it is **certain** that it is untithed produce.


###### Chullin 6a:15
[Chullin 6a:15](https://torahapp.org/share/book/Chullin/r/6a:15)

וְהֵן עַצְמָן מוּתָּרִין, מִפְּנֵי שֶׁהֵן תַּעֲרוֹבֶת.

**William Davidson Edition - English:**
**And they themselves,** the gravy, *aluntit*, grist, and groats that one purchased from an *am ha’aretz*, **are permitted, because they are a mixture.** Since only one element of the mixture must be tithed, the food is permitted.


###### Chullin 6a:16
[Chullin 6a:16](https://torahapp.org/share/book/Chullin/r/6a:16)

וְלֹא גָּזְרוּ עַל תַּעֲרוֹבֶת דְּמַאי? וְהָתַנְיָא: הַנּוֹתֵן לִשְׁכֶנְתּוֹ עִיסָּה לֶאֱפוֹת, וּקְדֵירָה לְבַשֵּׁל – אֵינוֹ חוֹשֵׁשׁ לִשְׂאוֹר וְתַבְלִין שֶׁבָּהּ, לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם מַעֲשֵׂר.

**William Davidson Edition - English:**
The Gemara asks: **And** is it so that the Sages **did not issue a decree on a mixture** containing ***demai*? But isn’t it taught** in a *baraita*: With regard to **one who gives his neighbor,** who is an *am ha’aretz*, **dough to bake** and gives her leaven for the dough to rise, **or** gives her **a pot** of food and the spices **to cook** in it, he need **not be concerned about the leaven and the spices that are in** the dough and the pot respectively, that perhaps she replaced them with her own, **neither with regard to** the possibility that they are **Sabbatical** Year produce **nor with regard to** the possibility that **tithe** was not separated.


###### Chullin 6a:17
[Chullin 6a:17](https://torahapp.org/share/book/Chullin/r/6a:17)

וְאִם אָמַר לָהּ: ״עֲשִׂי לִי מִשֶּׁלִּיכִי״, חוֹשֵׁשׁ לִשְׂאוֹר וְתַבְלִין שֶׁבָּהּ מִשּׁוּם שְׁבִיעִית וּמִשּׁוּם מַעֲשֵׂר.

**William Davidson Edition - English:**
**And if he says to her: Prepare** the dough or the food **for me with your own** leaven and spices, **he** must be **concerned about the leaven and the spices that are in** the dough and the pot respectively, **with regard to** the possibility that they are **Sabbatical** Year produce **and with regard to** the possibility that **tithe** was not separated, even though it is a mixture containing *demai*.


###### Chullin 6a:18
[Chullin 6a:18](https://torahapp.org/share/book/Chullin/r/6a:18)

שָׁאנֵי הָתָם, דְּכֵיוָן דְּקָאָמַר לַהּ ״עֲשִׂי לִי מִשֶּׁלִּיכִי״, כְּמַאן דְּעָרֵיב בְּיָדַיִם דְּמֵי. רַפְרָם אָמַר: שָׁאנֵי שְׂאוֹר וְתַבְלִין, דִּלְטַעְמָא עֲבִיד, וְטַעְמָא לָא בָּטֵיל.

**William Davidson Edition - English:**
The Gemara answers: It is **different there, as, since he said to her: Prepare** the dough or the food **for me from your own,** it is **like one who mixed it by** direct **action. Rafram said: Leaven and spices are different, as** each of them **is made for** the purpose of adding **taste** to the mixture, **and taste is not nullified** in a mixture.


###### Chullin 6a:19
[Chullin 6a:19](https://torahapp.org/share/book/Chullin/r/6a:19)

וּלְחַלּוֹפֵי לָא חָיְישִׁינַן? וְהָתְנַן: הַנּוֹתֵן לַחֲמוֹתוֹ – מְעַשֵּׂר אֵת שֶׁהוּא נוֹתֵן לָהּ וְאֵת שֶׁהוּא נוֹטֵל מִמֶּנָּה, מִפְּנֵי שֶׁחֲשׁוּדָהּ מַחְלֶפֶת הַמִּתְקַלְקֵל! הָתָם כִּדְתַנְיָא טַעְמָא, אָמַר רַבִּי יְהוּדָה: רוֹצֶה הִיא בְּתַקָּנַת בִּתָּהּ וּבוֹשָׁה מֵחֲתָנָהּ.

**William Davidson Edition - English:**
The Gemara asks: **And are we not concerned about replacement** of the ingredients that he gave his neighbor with her own? **But didn’t we learn** in a mishna (*Demai* 3:6): **One who gives** dough **to his mother-in-law,** who is suspect with regard to tithing, so that she will prepare it for him, must **tithe** everything **that he gives her and** everything **that he takes** back **from her.** This is **because she is suspected** of **replacing** an ingredient **that spoils.** The Gemara answers: **There, the reason** is **like it is taught** explicitly in that mishna, that **Rabbi Yehuda said:** The mother-in-law **desires her daughter’s well-being** and wants to ensure that she eats quality food, **and is reticent** to tell **her son-in-law** that she replaced the ingredients that spoiled.