## Chullin Daf 84b

###### Chullin 84b:1
[Chullin 84b:1](https://torahapp.org/share/book/Chullin/r/84b:1)

הָרוֹצֶה שֶׁיִּתְעַשֵּׁר יַעֲסוֹק בִּבְהֵמָה דַּקָּה. אָמַר רַב חִסְדָּא, מַאי דִּכְתִיב: ״וְעַשְׁתְּרֹת צֹאנְךָ״ – שֶׁמְּעַשְּׁרוֹת אֶת בַּעֲלֵיהֶן.

**William Davidson Edition - English:**
**One who wishes to become wealthy** should **engage in** raising **small domesticated animals. Rav Ḥisda said: What** is the meaning of that **which is written: “And the flocks [*ve’ashterot*] of your sheep”** (Deuteronomy 7:13)? It means **that** sheep **enrich [*me’ashrot*] their owners.**


###### Chullin 84b:2
[Chullin 84b:2](https://torahapp.org/share/book/Chullin/r/84b:2)

וְאָמַר רַבִּי יוֹחָנָן: כָּסָא דְּחָרָשִׁין, וְלָא כָּסָא דְּפוֹשְׁרִין. וְהָנֵי מִילֵּי בִּכְלִי מַתָּכוֹת, אֲבָל בִּכְלִי חֶרֶשׂ לֵית לַן בַּהּ. וּבִכְלֵי מַתָּכוֹת נָמֵי לָא אֲמַרַן, אֶלָּא דְּלָא שָׁדֵי בְּהוּ צִיבַיָּא, אֲבָל שָׁדֵי בְּהוּ צִיבַיָּא לֵית לַן בַּהּ. וְכִי לָא שָׁדֵי בְּהוּ צִיבַיָּא נָמֵי לָא אֲמַרַן, אֶלָּא דְּלָא צִיץ, אֲבָל צִיץ לֵית לַן בַּהּ.

**William Davidson Edition - English:**
The Gemara cites additional statements by Rabbi Yoḥanan providing practical advice. **Rabbi Yoḥanan says:** It is preferable to drink from **a cup of witches and not** to drink from **a cup of lukewarm** water, which is extremely unhealthy. Rabbi Yoḥanan qualifies his statement: **We said this only with regard to** lukewarm water **in metal vessels, but in earthenware vessels we have no** problem **with it. And even in metal vessels, we said** that lukewarm water is unhealthy **only** in a case where **one did not cast flavorings into** the water, **but if he cast flavorings into** the water **we have no** problem **with it. And even if one cast flavorings into** the water, **we said this only** in a case **where** the water had **not** been **boiled [*tzeyatz*], but** if the water had been **boiled we have no** problem **with it.**


###### Chullin 84b:3
[Chullin 84b:3](https://torahapp.org/share/book/Chullin/r/84b:3)

וְאָמַר רַבִּי יוֹחָנָן: מִי שֶׁהִנִּיחַ לוֹ אָבִיו מָעוֹת וְרוֹצֶה לְאַבְּדָן – יִלְבַּשׁ כְּלֵי פִשְׁתָּן, וְיִשְׁתַּמֵּשׁ בִּכְלֵי זְכוּכִית, וְיִשְׂכּוֹר פּוֹעֲלִים וְאַל יֵשֵׁב עִמָּהֶן. יִלְבּוֹשׁ כְּלֵי פִשְׁתָּן – בְּכִיתָּנָא רוֹמִיתָא. וְיִשְׁתַּמֵּשׁ בִּכְלֵי זְכוּכִית – בְּזוּגִּיתָא חִיוָּרְתָּא. וְיִשְׂכּוֹר פּוֹעֲלִים וְאַל יָשַׁב עִמָּהֶן – בְּתוֹרֵי דִּנְפִישׁ פְּסֵידַיְיהוּ.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says:** In the case of **one whose father bequeathed him a great deal of money and he seeks to lose it,** he **should wear linen garments, and should use glass vessels, and should hire laborers and not sit with them** to supervise. The Gemara elaborates: **He should wear linen garments;** this is stated **with regard to Roman linen,** which becomes tattered quickly. **He should use glass vessels;** this is stated **with regard to** expensive **white glass. And he should hire laborers and not sit with them;** this applies to laborers who work **with oxen, whose** potential for causing **damage is great** if they are not supervised, as they will trample the crops.


###### Chullin 84b:4
[Chullin 84b:4](https://torahapp.org/share/book/Chullin/r/84b:4)

דָּרֵשׁ רַב עַוִּירָא, זִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַבִּי אַמֵּי, וְזִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַבִּי אַסִּי: מַאי דִּכְתִיב ״טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט״? לְעוֹלָם יֹאכַל אָדָם וְיִשְׁתֶּה פָּחוֹת מִמַּה שֶּׁיֵּשׁ לוֹ, וְיִלְבַּשׁ וְיִתְכַּסֶּה בְּמַה שֶּׁיֵּשׁ לוֹ, וִיכַבֵּד אִשְׁתּוֹ וּבָנָיו יוֹתֵר מִמַּה שֶּׁיֵּשׁ לוֹ, שֶׁהֵן תְּלוּיִין בּוֹ וְהוּא תָּלוּי בְּמִי שֶׁאָמַר וְהָיָה הָעוֹלָם.

**William Davidson Edition - English:**
**Rav Avira interpreted** the following verse homiletically, but **sometimes** he **said** the interpretation **in the name of Rabbi Ami and sometimes he said it in the name of Rabbi Asi: What** is the meaning of that **which is written: “Good is the man who is gracious and lends, who orders his affairs with justice”** (Psalms 112:5)? It means to teach that **a person should always eat and drink less than what is** within **his means, and he should dress and cover himself in accordance with his means, and he should honor his wife and children more than what is** within **his means; as they are dependent on him and he is dependent on the One Who spoke and the world was** created.


###### Chullin 84b:5
[Chullin 84b:5](https://torahapp.org/share/book/Chullin/r/84b:5)

דָּרֵשׁ רַב עֵינָא אַפִּתְחָא דְּבֵי רֵישׁ גָּלוּתָא: הַשּׁוֹחֵט לַחוֹלֶה בְּשַׁבָּת חַיָּיב לְכַסּוֹת. אֲמַר לְהוּ רַבָּה: אֶשְׁתּוֹמָא קָאָמַר, לִישְׁמְטוּהּ לְאָמוֹרֵיהּ מִינֵּיהּ, דְּתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר: כּוֹי אֵין שׁוֹחֲטִין אוֹתוֹ בְּיוֹם טוֹב, וְאִם שְׁחָטוֹ אֵין מְכַסִּין אֶת דָּמוֹ.

**William Davidson Edition - English:**
§ The mishna teaches that one may not slaughter a *koy* on a Festival since he may not cover its blood, as it is unclear whether there is an obligation by Torah law to do so. But if one transgressed and slaughtered a *koy*, one does not cover its blood. With regard to this, **Rav Eina taught at the entrance to the house of the Exilarch: One who slaughters** an undomesticated animal or a bird **for** a critically **ill** person **on Shabbat,** for whom it is permitted to slaughter, is **obligated to cover** its blood. **Rabba said to** those present: Rav Eina **is saying an astonishing** statement; **remove his interpreter from** before **him. As it is taught** in a *baraita* that **Rabbi Yosei says: One may not slaughter a *koy* on a Festival, but if he slaughtered** it, **one does not cover its blood** until after the Festival.


###### Chullin 84b:6
[Chullin 84b:6](https://torahapp.org/share/book/Chullin/r/84b:6)

מִקַּל וָחוֹמֶר: וּמָה מִילָה שֶׁוַּדָּאָהּ דּוֹחֶה שַׁבָּת, אֵין סְפֵיקָהּ דּוֹחֶה יוֹם טוֹב, כִּסּוּי שֶׁאֵין וַדָּאוֹ דּוֹחֶה שַׁבָּת, אֵין דִּין שֶׁאֵין סְפֵקוֹ דּוֹחֶה יוֹם טוֹב?

**William Davidson Edition - English:**
Rabbi Yosei elaborates: This can be derived **from an *a fortiori*** inference: **And if** with regard to the mitzva of **circumcision,** concerning **which a definite** obligation **overrides Shabbat,** nevertheless **its uncertain** obligation **does not override a Festival;** then with regard to the mitzva of **covering** the blood, concerning **which** even **a definite** obligation **does not override Shabbat,** is it **not logical that its uncertain** obligation, e.g., covering the blood of a *koy*, **would not override a Festival?** Although circumcision involves an act of prohibited labor, one performs it on Shabbat for a male infant whose eighth day from birth occurs on Shabbat. But in a case where it is uncertain when the eighth day from birth occurs, it is forbidden to circumcise the child on a Festival. By contrast, covering the blood is never performed on Shabbat.


###### Chullin 84b:7
[Chullin 84b:7](https://torahapp.org/share/book/Chullin/r/84b:7)

אָמַר לוֹ: תְּקִיעַת שׁוֹפָר בִּגְבוּלִים תּוֹכִיחַ, שֶׁאֵין וַדָּאָהּ דּוֹחֶה שַׁבָּת, וּסְפֵיקָהּ דּוֹחֶה יוֹם טוֹב!

**William Davidson Edition - English:**
The Sages **said to him** in rebuttal: **The sounding of the shofar in the provinces,** i.e., outside the Temple, **will prove** that this *a fortiori* inference is incorrect. This is **because its definite** obligation **does not override Shabbat** and it is prohibited to sound the shofar on Rosh HaShana that falls on Shabbat; **and** yet **its uncertain** obligation **overrides** the **Festival.**


###### Chullin 84b:8
[Chullin 84b:8](https://torahapp.org/share/book/Chullin/r/84b:8)

הֵשִׁיב רַבִּי אֶלְעָזָר הַקַּפָּר בְּרִיבִּי תְּשׁוּבָה: מָה לְמִילָה שֶׁכֵּן אֵינָהּ נוֹהֶגֶת בְּלֵילֵי יָמִים טוֹבִים, תֹּאמַר בְּכִסּוּי שֶׁנּוֹהֵג בְּלֵילֵי יָמִים טוֹבִים!

**William Davidson Edition - English:**
**Rabbi Elazar HaKappar the Distinguished responded** with another **refutation** of the *a fortiori* inference: It cannot be inferred from circumcision that an uncertain obligation of the mitzva of covering the blood does not override a Festival. **What** is notable **about circumcision?** It is notable in **that it is not in effect on Festival nights,** but is performed only during the daytime. Will **you** then **say with regard to** the mitzva of **covering** the blood, **which is in effect on Festival nights,** that it does not override a Festival? Perhaps, since the mitzva of covering the blood is in effect during both day and night, its uncertain obligation overrides a Festival as well.


###### Chullin 84b:9
[Chullin 84b:9](https://torahapp.org/share/book/Chullin/r/84b:9)

אָמַר רַבִּי אַבָּא: זֶה אֶחָד מִן הַדְּבָרִים שֶׁאָמַר רַבִּי חִיָּיא ״אֵין לִי עֲלֵיהֶם תְּשׁוּבָה״, וְהֵשִׁיב רַבִּי אֶלְעָזָר הַקַּפָּר בְּרִיבִּי תְּשׁוּבָה.

**William Davidson Edition - English:**
In reference to Rabbi Elazar HaKappar’s refutation, **Rabbi Abba says: This** *a fortiori* inference drawn by Rabbi Yosei is **one of the matters** with regard to **which Rabbi Ḥiyya says: I do not have any refutation for them, and Rabbi Elazar HaKappar the Distinguished** successfully **responded** with **a refutation.**


###### Chullin 84b:10
[Chullin 84b:10](https://torahapp.org/share/book/Chullin/r/84b:10)

קָתָנֵי מִיהַת, כִּסּוּי שֶׁאֵין וַדָּאוֹ דּוֹחֶה שַׁבָּת. מַאי וַדָּאוֹ דְּכִסּוּי דְּלָא דָּחֵי שַׁבָּת? לָאו הַשּׁוֹחֵט לְחוֹלֶה בְּשַׁבָּת?

**William Davidson Edition - English:**
Rabba concludes his refutation of the statement of Rav Eina: **In any event,** the *baraita* **teaches that definite** obligations with regard to the mitzva of **covering** the blood **do not override Shabbat.** Now, **what** is a case of **a definite** obligation **of covering** the blood **that does not override Shabbat?** Is it **not** a case where **one slaughters** an undomesticated animal or a bird **for** a critically **ill** person **on Shabbat?** The *baraita* nevertheless teaches that one does not cover the blood, in contradiction to the ruling of Rav Eina.


###### Chullin 84b:11
[Chullin 84b:11](https://torahapp.org/share/book/Chullin/r/84b:11)

וְדִלְמָא דְּעָבַר וְשָׁחַט?

**William Davidson Edition - English:**
The Gemara asks: **But perhaps** the *baraita* is referring to an instance **where** one **transgressed** Shabbat **and slaughtered** an animal for a healthy person. But in a case where one slaughtered an animal for an ill person, since it was permitted for him to slaughter the animal, perhaps he must cover the blood as well.


###### Chullin 84b:12
[Chullin 84b:12](https://torahapp.org/share/book/Chullin/r/84b:12)

דּוּמְיָא דְּמִילָה: מָה מִילָה בִּרְשׁוּת, אַף כִּסּוּי נָמֵי בִּרְשׁוּת.

**William Davidson Edition - English:**
The Gemara responds: The *baraita* cannot be referring to such a case, since Rabbi Yosei compares it with circumcision. Therefore, it must be **similar to** the case of **circumcision,** in that **just as** the **circumcision** was performed **with permission,** as it is a mitzva to perform circumcision even if the eighth day falls on Shabbat, **so too,** the **covering** of the blood must be referring to a case where the slaughter was done **with permission,** i.e., for an ill person. Accordingly, the *baraita* poses a difficulty to the statement of Rav Eina.


###### Chullin 84b:13
[Chullin 84b:13](https://torahapp.org/share/book/Chullin/r/84b:13)

אָמְרוּ לוֹ: תְּקִיעַת שׁוֹפָר בַּגְּבוּלִין תּוֹכִיחַ, שֶׁאֵין וַדָּאָהּ דּוֹחֶה שַׁבָּת, וּסְפֵיקָהּ דּוֹחֶה יוֹם טוֹב.

**William Davidson Edition - English:**
§ The *baraita* states that the Sages **said to** Rabbi Yosei in refutation of his *a fortiori* inference: **The sounding of the shofar in the provinces will prove** that the inference is incorrect, **since its definite** obligation **does not override Shabbat and its uncertain** obligation **overrides a Festival.**


###### Chullin 84b:14
[Chullin 84b:14](https://torahapp.org/share/book/Chullin/r/84b:14)

מַאי סְפֵיקָהּ? אִילֵּימָא סָפֵק חוֹל סָפֵק יוֹם טוֹב – הַשְׁתָּא וַדַּאי יוֹם טוֹב דָּחֲיָא, סָפֵק יוֹם טוֹב סָפֵק חוֹל מִיבַּעְיָא?

**William Davidson Edition - English:**
The Gemara asks: **What** is **its uncertain** obligation that overrides a Festival? **If we say** that it is referring to **uncertainty** with regard to whether one of the two days of Rosh HaShana is **a weekday** or **a Festival,** this is unfeasible: **Now** that the sounding of the shofar **overrides** the **definite Festival** of Rosh HaShana, **is it necessary** to teach that it overrides a day with regard to which it is **uncertain** whether it is **a Festival** or **a weekday?** That is, if the uncertainty is with regard to the Festival itself, then this case should have no bearing on the *halakha* concerning the obligation to cover the blood of a *koy* on a Festival, since the latter occurs on a definite Festival.