## Chullin Daf 8a

###### Chullin 8a:1
[Chullin 8a:1](https://torahapp.org/share/book/Chullin/r/8a:1)

אָמַר רַבִּי זֵירָא אָמַר שְׁמוּאֵל: לִיבֵּן סַכִּין וְשָׁחַט בָּהּ – שְׁחִיטָתוֹ כְּשֵׁרָה, חִידּוּדָהּ קוֹדֵם לְלִיבּוּנָהּ. וְהָאִיכָּא צְדָדִין? בֵּית הַשְּׁחִיטָה מִירְוָוח רָוַוח.

**William Davidson Edition - English:**
§ **Rabbi Zeira says** that **Shmuel says:** If **one heated a knife until** it became **white hot [*libben*] and slaughtered** an animal **with it, his slaughter is valid,** as cutting the relevant *simanim* with the knife’s **sharp** blade **preceded** the effect of **its white heat.** Had the effect of the heat preceded the cutting, the animal would have been rendered a *tereifa*, an animal with a wound that will cause it to die within twelve months, before the slaughter was completed, by searing the windpipe and the gullet. The Gemara asks: **But aren’t there the sides** of the knife, which burn the throat and render the animal a *tereifa*? The Gemara answers: **The area of the slaughter** in the throat **parts** immediately after the incision, and the tissue on either side of the incision is not seared by the white-hot blade.


###### Chullin 8a:2
[Chullin 8a:2](https://torahapp.org/share/book/Chullin/r/8a:2)

אִיבַּעְיָא לְהוּ: לִיבֵּן שַׁפּוּד וְהִכָּה בּוֹ, מִשּׁוּם שְׁחִין נִדּוֹן אוֹ מִשּׁוּם מִכְוָה נִדּוֹן?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: If **one heated a skewer [*shappud*] until** it became **white hot and struck** a person **with it,** and after the wound healed a leprous mark developed, is that mark **adjudged as** a leprous **boil or is it adjudged as** a leprous **burn?**


###### Chullin 8a:3
[Chullin 8a:3](https://torahapp.org/share/book/Chullin/r/8a:3)

לְמַאי נָפְקָא מִינַּהּ – לְכִדְתַנְיָא: שְׁחִין וּמִכְוָה מְטַמְּאִין בְּשָׁבוּעַ אֶחָד, בִּשְׁנֵי סִימָנִין – בְּשֵׂעָר לָבָן וּבְפִסְיוֹן, וְלָמָּה חִלְּקָן הַכָּתוּב? לוֹמַר שֶׁאֵין מִצְטָרְפִין זֶה עִם זֶה.

**William Davidson Edition - English:**
**What is the** practical **difference** whether it is adjudged a boil or a burn? The difference is **for that which is taught** in a *baraita*: Both a leprous **boil and** a leprous **burn become impure during one week** of quarantine **with two symptoms: With white hair** that grows in the leprous mark **and with spreading** of the leprous mark. **And why did the verse divide them** into two separate passages even though their halakhic status is the same? The verse divided them **to say that they do not join together** to constitute the requisite measure of impure leprous marks. Rather, there is impurity only if the boil or the burn constitutes that measure individually.


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

וְתַנְיָא: אֵיזֶהוּ שְׁחִין וְאֵיזֶהוּ מִכְוָה? לָקָה בְּעֵץ, בְּאֶבֶן, בְּגֶפֶת, בְּחַמֵּי טְבֶרְיָא, וּבְכׇל דָּבָר שֶׁלֹּא בָּא מֵחֲמַת הָאוּר, לְאֵתוֹיֵי אֲבָר מֵעִיקָּרוֹ – זֶהוּ שְׁחִין. וְאֵיזֶהוּ מִכְוָה? נִכְוָה בְּגַחֶלֶת, בְּרֶמֶץ, בְּסִיד רוֹתֵחַ, בְּגִפְסִיס רוֹתֵחַ, וּבְכׇל דָּבָר הַבָּא מֵחֲמַת הָאוּר, לְאֵתוֹיֵי חַמֵּי הָאוּר – זוֹ הִיא מִכְוָה.

**William Davidson Edition - English:**
**And it is taught** in a *baraita*: **Which** wound **is a boil and which is a burn?** If **one was struck with wood, with a stone, with pomace, with the hot springs of Tiberias, or with any item that is not heated by fire,** a phrase that serves **to include lead** that was mined **from its source** in the ground, which is occasionally hot enough to burn a person, **this** impression left on the skin **is a boil. And which** wound **is a burn?** If **one was burned with a coal, with hot ashes, with boiling limestone, with boiling gypsum [*begippesit*], or with any item that is heated by fire,** a phrase that serves **to include** water **heated by fire, this** impression left on the skin **is a burn.**


###### Chullin 8a:5
[Chullin 8a:5](https://torahapp.org/share/book/Chullin/r/8a:5)

וְתַנְיָא: שְׁחִין וּמִכְוָה, אִם שְׁחִין קוֹדֵם לַמִּכְוָה – בִּטֵּל מִכְוָה אֶת הַשְּׁחִין, וְאִם מִכְוָה קוֹדֶמֶת לַשְּׁחִין – בִּטֵּל שְׁחִין אֶת הַמִּכְוָה.

**William Davidson Edition - English:**
**And it is taught** in a *baraita*: If there is **a boil and a burn** on the same place on the skin and a leprous mark developed, the later wound determines the nature of the leprosy. Therefore, **if the boil preceded the burn, the burn nullifies the boil** and the mark is a leprous burn. **And if the burn preceded the boil, the boil nullifies the burn** and the mark is a leprous boil.


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

וְהָכָא, הֵיכִי דָּמֵי? כְּגוֹן דַּהֲוָה בֵּיהּ חֲצִי גְּרִיס שְׁחִין מֵעִיקָּרָא, וְלִיבֵּן שַׁפּוּד וְהִכָּה בּוֹ, וּנְפַק בֵּיהּ חֲצִי גְּרִיס אַחֵר.

**William Davidson Edition - English:**
**And here,** where the dilemma was raised whether the mark that develops from being struck with a hot skewer is a boil or a burn, **what are the circumstances?** It is a case **where initially there was a boil half** the size of **a split bean on** the person’s skin, **and one heated a skewer until** it became **white hot and struck** him **with it, and another** mark **half** the size of **a split bean emerged** on the skin there.


###### Chullin 8a:7
[Chullin 8a:7](https://torahapp.org/share/book/Chullin/r/8a:7)

מַאי חַבְטָא? קָדֵים וְאָתֵי הַבְלָא וּמְבַטֵּל לֵיהּ לְחַבְטָא, וְהָוֵה לֵיהּ שְׁחִין וּמִכְוָה, וְלָא מִצְטָרְפִין; אוֹ דִלְמָא הַבְלָא קָדֵים, וְאָתֵי חַבְטָא וּמְבַטֵּל לֵיהּ לְהַבְלָא, וְהָוֵה לֵיהּ שְׁחִין וּשְׁחִין, וּמִצְטָרֵף?

**William Davidson Edition - English:**
The Gemara clarifies the dilemma: **What** is the *halakha*? **Does** the effect of **the blow come first and** then the effect of **the heat comes and nullifies** the effect of **the blow, and it is** a half-measure **boil and** a half-measure **burn and they do not join together** to constitute a full measure? **Or perhaps** the effect of **the heat comes first and** then the effect of **the blow comes and nullifies** the effect of **the heat, and it is** a half-measure **boil and** a half-measure **boil and they join together.**


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

תָּא שְׁמַע, דְּאָמַר רַבִּי זֵירָא אָמַר שְׁמוּאֵל: לִיבֵּן סַכִּין וְשָׁחַט בָּהּ – שְׁחִיטָתוֹ כְּשֵׁירָה, חִידּוּדָהּ קוֹדֵם לְלִיבּוּנָהּ. אַלְמָא חַבְטָא קָדֵים! חִדּוּד שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution to the dilemma from that **which Rabbi Zeira says** that **Shmuel says:** If **one heated a knife until** it became **white hot and slaughtered** an animal **with it, his slaughter is valid,** as cutting the relevant *simanim* with the knife’s **sharp** blade **preceded** the effect of **its white heat. Apparently,** the effect of **the blow comes first.** The Gemara rejects that proof: Cutting with **a sharp** blade **is different** from striking with a blunt object, and only in the case of a blade does the cut precede the effect of the heat.


###### Chullin 8a:9
[Chullin 8a:9](https://torahapp.org/share/book/Chullin/r/8a:9)

תָּא שְׁמַע: לִיבֵּן שַׁפּוּד וְהִכָּה בּוֹ – נִדּוֹן מִשּׁוּם מִכְוַת אֵשׁ, אַלְמָא חַבְטָא קָדֵים! הָתָם נָמֵי, דְּבַרְזֵייהּ מִיבְרָז, דְּהַיְינוּ חִדּוּד.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution to the dilemma from a *baraita*: If **one heated a skewer until** it became **white hot and struck** a person **with it** and after the wound healed a leprous mark developed, that mark **is adjudged as** a leprous **burn** caused **by fire. Apparently,** the effect of **the blow precedes** the effect of the burn. The Gemara rejects that proof: **There too,** the reference is to a case **where he stabbed** the skin with the skewer, **which is** the same as cutting with **a sharp** blade.


###### Chullin 8a:10
[Chullin 8a:10](https://torahapp.org/share/book/Chullin/r/8a:10)

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: סַכִּין שֶׁל עֲבוֹדָה זָרָה מוּתָּר לִשְׁחוֹט בָּהּ, וְאָסוּר לַחְתּוֹךְ בָּהּ בָּשָׂר. מוּתָּר לִשְׁחוֹט בָּהּ – מְקַלְקֵל הוּא, וְאָסוּר לַחְתּוֹךְ בָּהּ בָּשָׂר – מְתַקֵּן הוּא.

**William Davidson Edition - English:**
§ **Rav Naḥman says that Rabba bar Avuh says:** With regard to **a knife** used **for idol worship,** it is **permitted to slaughter** an animal **with it, but** it is **prohibited to cut meat with it.** It is **permitted to slaughter** an animal **with it** because slaughtering it **is a destructive** action vis-à-vis the animal, which is worth more when it is alive. **But** it is **prohibited to cut meat with it,** because once the animal is slaughtered, cutting it **is a constructive** action that renders the meat manageable.


###### Chullin 8a:11
[Chullin 8a:11](https://torahapp.org/share/book/Chullin/r/8a:11)

אָמַר רָבָא: פְּעָמִים שֶׁהַשּׁוֹחֵט אָסוּר – בִּמְסוּכֶּנֶת, וּמְחַתֵּךְ מוּתָּר – בְּאַטְמֵי דְּקָיְימָן לְקוּרְבָּנָא.

**William Davidson Edition - English:**
**Rava said:** There are **times when** it is **prohibited** for **one who slaughters** an animal to use a knife used for idol worship, e.g., **in** the case of an animal that is in **danger,** meaning that it is about to die. If he does not slaughter the animal it would become an unslaughtered carcass and depreciate in value. **And** there are times when it is **permitted** for **one who cuts** meat to use a knife of idol worship, e.g., **in** the case of an animal whose **thighs are intended to** be sent as **a gift** to a person of stature. Cutting it into pieces would render it unfit for this purpose, thereby diminishing its value.


###### Chullin 8a:12
[Chullin 8a:12](https://torahapp.org/share/book/Chullin/r/8a:12)

וְתִיפּוֹק לֵיהּ מִשּׁוּם שַׁמְנוּנִית דְּאִיסּוּרָא!

**William Davidson Edition - English:**
The Gemara challenges: **And derive** that **it** is prohibited to use a knife used for idol worship, not because benefit from it is prohibited, but **due to** the residue of **fat of forbidden** carcasses on the knife.