## Rashi on Chullin Daf 2b

###### Rashi on Chullin 2b:1:1
[Rashi on Chullin 2b:1:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:1:1)

אבל אמר הרי עלי לא - דלמא פשע ולא מקיים והכי מוקמינן לה בנדרים בפ"ק (דף י.) לר' יהודה תני נודב ומשלם. אלמא מעריכין ונודרין לכתחלה לא דהרי עלי הוא דליכא למימר בהו הרי זו עד דאמר ברישא ערכי עלי והדר יהיב כפי הקצוב בפרשה ודמי עלי נמי דבעי למשיימיה כעבדא דהיכי מצי למימר הרי אלו לערכים אם לא נדר תחלה בערך:

**Sefaria Community Translation:**
**אבל But [if] he said "It is incumbent upon me," no** - Perhaps he will transgress and fail to fulfill [his vow], and thus it is established in the first chapter of Nedarim (Ned. 10a:1-2), for Rabbi Yehuda teaches "[best of all] is one who volunteers [a freewill offering] and pays (משלם)." (Note: This is a paraphrase of Nedarim, where the Gemara uses the term "מקיים" ("fulfills") rather than "משלם" ("pays").) Therefore, are "[everyone] may make valuations" and "[everyone] may vow" *ab initio*? No. For "[i]t is incumbent upon me" cannot be said [to be included] in it.


###### Rashi on Chullin 2b:2:1
[Rashi on Chullin 2b:2:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:2:1)

וכל הכל לאו לכתחלה הוא - וכי אין לך הכל שהוא לכתחלה:

**Sefaria Community Translation:**
**וכל And does every "everyone" (הכל) [indicate that the act is] not [authorized] *ab initio*?** - Is there nowhere that "everyone" does not [mean] *ab initio*?


###### Rashi on Chullin 2b:2:2
[Rashi on Chullin 2b:2:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:2:2)

הכל חייבים בסוכה - לאתויי קטן שאינו צריך לאמו:

**Sefaria Community Translation:**
**הכל חייבים בסוכה Everyone is obligated in Sukkah** - To include a minor who does not need his mother (see Arakh. 2b:4).


###### Rashi on Chullin 2b:2:3
[Rashi on Chullin 2b:2:3](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:2:3)

הכל חייבים בציצית - לאתויי קטן היודע להתעטף:

**Sefaria Community Translation:**
**הכל חייבים בציצית Everyone is obligated in tzitzit** - To include a minor who knows how to wrap himself [in the tzitzit] (see Arakh. 2b:6).


###### Rashi on Chullin 2b:3:1
[Rashi on Chullin 2b:3:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:3:1)

חייבין לא קאמינא - היכא דתני חייבין מוכח ודאי דלכתחלה קאמר:

**Sefaria Community Translation:**
**חייבין I am not speaking about "obligated"** - Where it teaches "obligated," it is certainly obvious that [the *tanna*] is speaking [in terms of performance] *ab initio*.


###### Rashi on Chullin 2b:3:2
[Rashi on Chullin 2b:3:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:3:2)

הכל סומכין - לאתויי יורש והא ודאי לכתחלה קאמר דמצוה רמיא עליה על כרחיה:

**Sefaria Community Translation:**
**הכל סומכין Everyone leans [on an offering]** - To include an heir, and this is certainly speaking [in terms of performance] of *ab initio*, for [in connection with] a commandment, they [would even] impose [the obligation] upon him against his will.


###### Rashi on Chullin 2b:5:1
[Rashi on Chullin 2b:5:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:5:1)

תרתי דיעבד למה לי - הכי איבעי ליה למיתני שחיטת הכל כשרה חוץ מחש"ו דמשמע שפיר דהנך דמרבינן מהכל דיעבד קמרבינן אבל לא לכתחלה א"נ ניתני הכל שוחטין לחודיה כדתנן גבי מעריכין ונודרין ולא מפרש למה לי למיתני הכל שוחטין ואצטריך לפרושי ושחיטתן כשרה למימר דשוחטין דרישא דיעבד הוא. ואי קשיא בתמורה נמי הא תני והדר מפרש התם לא קתני כה"ג הכל ממירין ותמורתן תמורה בהדי הדדי ואי משום לא שאדם רשאי משום דבעי לאסוקי וסופג את הארבעים לאשמועינן דלוקין על לאו שאין בו מעשה:

**Sefaria Community Translation:**
**תרתי Why do I need two [phrases to teach] after the fact?** - The Mishna should have been taught as follows: "The slaughter of everyone is valid [after the fact], except for that of a deaf-mute, and imbecile, and a minor." [Had it done so,] it would properly be implied that those who are included in "everyone" after the fact, are included, but not [that they have the right to slaughter] *ab initio*. Alternatively, it should have taught, "Everyone may slaughter" separately (i.e., omitting "and their slaughter is valid"), as it is taught elsewhere, "[everyone] may make vows of valuation" and "[everyone] may vow" without [further] explaining, "Why do I need [the Mishnah] to teach this?" [Rather,] "everyone may slaughter" is necessary in order to explain "and their slaughter is valid," to say that those who [are included in] "slaughter" in the opening phrase [are only considered valid to slaughter] after the fact. And if that is difficult [for you], in Temurah it is also taught in this way, and it is explained over there. It is not taught in that case, "All may substitute, and their substitutions are [valid] substitutions," next to each other. And if it is because of, "Not that a person is permitted" (Tem. 2a:2), but in the event that one may come to engage in such a [forbidden] act, that he would be subject to forty lashes, to teach us that one is administered lashes on account of [violating] a negative commandment [even] where no physical action is [involved] in it.


###### Rashi on Chullin 2b:6:1
[Rashi on Chullin 2b:6:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:6:1)

הכי קתני - לכתחלה ודיעבד דמתניתין הכל שוחטין לכתחלה לאתויי טמא בחולין:

**Sefaria Community Translation:**
**הכי קתני This is how it should be taught** - [Both] *ab initio* and after the fact, to teach us "everyone may slaughter" *ab initio* to include an impure person [who slaughters an animal] for unconsecrated use.


###### Rashi on Chullin 2b:6:2
[Rashi on Chullin 2b:6:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:6:2)

פשיטא - דהא לא הוזהרו ישראל על טהרת חוליהן:

**Sefaria Community Translation:**
**פשיטא That is obvious!** - For Israelites were not warned about [any need to] maintain ritual purity for their unconsecrated food.


###### Rashi on Chullin 2b:6:3
[Rashi on Chullin 2b:6:3](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:6:3)

שנעשו על טהרת קדש - דקבל עליה לאכול בטהרת קדש שרוצה להרגיל עצמו בטהרת קדשים שאם יאכל שלמים או תודה יהא בקי בשמירתן:

**Sefaria Community Translation:**
**שנעשו That were prepared with the ritual purity of consecrated food** - For he accepted upon himself [the stringencies of] eating with the ritual purity [reserved for those who partake of] consecrated food, for he wanted to accustom himself to [maintaining] the ritual purity of consecrated food, for if he were to eat peace-offerings or thanksgiving-offerings, he would be an expert in observing those [stringencies].


###### Rashi on Chullin 2b:6:4
[Rashi on Chullin 2b:6:4](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:6:4)

כקדש דמו - וחייב להבדל מדרבנן מכל טומאות הפוסלות בהן ואפילו הכי (שחיט טמא) לכתחלה ובסכין ארוכה כדמפרש:

**Sefaria Community Translation:**
**כקדש דמו Like that of consecrated food** - And he is required to separate [himself] according to rabbinic law from all disqualifying impurities. And nevertheless (i.e., if he nevertheless became impure), [he may slaughter] *ab initio*, and with a long knife (i.e., to avoid contaminating the carcass by touch after the slaughter), as it is explained (Hul. 2b:8).


###### Rashi on Chullin 2b:8:1
[Rashi on Chullin 2b:8:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:8:1)

ובמוקדשין - לכתחלה לא ישחוט ואפילו בסכין ארוכה כיון דמוזהר מן התורה שלא יטמא כדכתיב (במדבר יח) ואני הנה נתתי לך את משמרת תרומותי אלמא בעינן שמירה גזור בהו רבנן לכתחלה משום לך לך אמרינן נזירא סחור סחור לכרמא לא תקרב:

**Sefaria Community Translation:**
**ובמוקדשין And regarding consecrated [animals]** - *Ab initio*, [one who is impure] may not slaughter, even with a long knife, since he is warned from the Torah that he must not cause [a sacrifice] to become impure, as it is written (Num. 18:8), "Behold I have given over to you the guarding of my terumah-gifts[, and all the consecrated things of the Children of Israel, etc.]." Wherefore, in regards to the of "guarding," our Rabbis decreed that [an impure person may not slaughter] *ab initio* on account of [the maxim], "Go, go, we say to a Nazirite. Go around, go around, [but] do not come near to the vineyard" (Avodah Zarah 17a:6).


###### Rashi on Chullin 2b:8:2
[Rashi on Chullin 2b:8:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:8:2)

שחיטתן כשרה - והיינו דיעבד דמתניתין. ולקמן מפרש אמאי לא מטמא גברא לסכין והדר ניטמייה לבשר:

**Sefaria Community Translation:**
**שחיטתן כשרה His slaughter is valid** - For we had [to account for] the after-the-fact [language] from the Mishna. And below it explains how it can be [that an impure] person does not defile the knife, and then goes back and defiles the meat itself (i.e., through the knife) (see Hul. 3a:1-2).


###### Rashi on Chullin 2b:9:1
[Rashi on Chullin 2b:9:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:9:1)

גרידי - שלא קבל עליו טהרת כהן:

**Sefaria Community Translation:**
**גרידי Only [unconsecrated animals]** - For he did not accept upon himself [the stringencies of performing mundane slaughter with] the purity of a priest.


###### Rashi on Chullin 2b:9:2
[Rashi on Chullin 2b:9:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:9:2)

שמא ישהו - והוי נבלה כדתנן לכולהו בפ"ב:

**Sefaria Community Translation:**
**שמא ישהו Lest they interrupt [the slaughter]** - And it would be rendered a *neveilah*, as is taught in the Mishna throughout the second chapter.


###### Rashi on Chullin 2b:9:3
[Rashi on Chullin 2b:9:3](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:9:3)

דיעבד נמי לא שמא ישהו - כלומר שמא שהו. ולקמן (חולין דף יב:) מפרש אמאי נקט שמא יקלקלו במתניתין לשון עתיד לאשמועינן שאין מוסרין להן חולין לכתחלה ואפילו אחרים רואין אותם דמועדים הן לקלקל תמיד:

**Sefaria Community Translation:**
**דיעבד נמי [The slaughter] is also not valid after the fact lest they interrupt [the slaughter]** - It is explained why this is the holding: Lest they will come to ruin [the slaughter]. In the Mishna, it (i.e., יְקַלְקְלוּ -- they will come to ruin) is taught in future tense, in order to teach that [other Jews] may not hand over unconsecrated [animals] to them *ab initio*, and even [if] others are watching over them, they warn them that [the slaughter] will always come to ruin.


###### Rashi on Chullin 2b:10:1
[Rashi on Chullin 2b:10:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:10:1)

דעלה קאי - מינייהו קא סליק מאי וכולן דמשמע דקאי נמי אאחריני ואם שחטו מבעי ליה:

**Sefaria Community Translation:**
**דעלה קאי It stands adjacent** - It [therefore] removes them (i.e., the deaf-mute, imbecile, and minor). What, then, is implied by "and all of those"? It also comes to teach that there are others [who are included in the rule], for [if it meant to refer back to the deaf-mute, imbecile, and minor] it should have taught, "and if they slaughtered."


###### Rashi on Chullin 2b:11:1
[Rashi on Chullin 2b:11:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:11:1)

ואלא אטמא במוקדשין - דאמרת דאיירי בה מתניתין ואמר לא ישחוט מאי איריא אחרים רואין אותן הא אמרת איהו מהימן אי אמר ברי לי:

**Sefaria Community Translation:**
**ואלא אטמא במוקדשין And perhaps [the Mishna is referring to] an impure person [slaughtering] sacrificial [animals]** - You have said that the Mishna is speaking of [a situation where someone] is told, "Do not slaughter." Why, then, discuss [an impure person slaughtering sacrificial animals] specifically [in regards to] "and others watch him"? Haven't you already said that his [testimony] is believed if he said, "It is clear to me [that I did not touch the carcass after the slaughter]"?


###### Rashi on Chullin 2b:12:1
[Rashi on Chullin 2b:12:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:12:1)

מהכא נפקא - כלומר הכא סתמו רבי במתניתין הא בשחיטת קדשים סתמיה דלכתחלה לא ודיעבד כשר:


###### Rashi on Chullin 2b:12:2
[Rashi on Chullin 2b:12:2](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:12:2)

כל הפסולין - כגון זר ואונן טמא ובעל מום וכיוצא בהן:


###### Rashi on Chullin 2b:12:3
[Rashi on Chullin 2b:12:3](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:12:3)

ששחטו - קרבן:


###### Rashi on Chullin 2b:12:4
[Rashi on Chullin 2b:12:4](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:12:4)

בזרים - דכתיב (ויקרא א) ושחט את בן הבקר לפני ה' והקריבו בני אהרן מקבלה ואילך מצות כהונה לימד על שחיטת קדשים שכשרה בזרים וה"ה לשאר פסולין:


###### Rashi on Chullin 2b:13:1
[Rashi on Chullin 2b:13:1](https://torahapp.org/share/book/Rashi%20on%20Chullin/r/2b:13:1)

הכא עיקר - דכולה פרקין בתורת שחיטה איירי: