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Mishnayos Chullin Perek 2 Mishnah 10

חולין פרק ב׳ משנה י׳


In the case of one who slaughters an animal and asserts that he is slaughtering it for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering, or for the sake of a thanks offering, his slaughter is not valid, as it appears that he is consecrating animals and slaughtering sacrificial animals outside the Temple. And Rabbi Shimon deems his slaughter valid. If there were two people grasping a knife together and slaughtering an animal, one slaughtering for the sake of one of all those enumerated in the first clause of the mishna and one slaughtering for the sake of a legitimate matter, their slaughter is not valid. With regard to one who slaughters an animal for the sake of a sin offering, for the sake of a guilt offering for a definite transgression, for the sake of the offering of a firstborn, for the sake of the offering of animal tithe, or for the sake of a substitute for a sacrificial animal, his slaughter is valid. All of these offerings may be brought only as obligations and not as gifts. Therefore, there is no concern that he consecrated the animals. This is the principle: For any item, i.e., offering, which is consecrated as a voluntary vow or gift, in the case of one who slaughters for its sake the animal is forbidden. And for any offering that is not consecrated as a voluntary vow or gift but is an obligation that is incumbent upon him, in the case of one who slaughters for its sake the animal is permitted.

הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר:


השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]

לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.

אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.

לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.

ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).

אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.

לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..

זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.

ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid.

השוחט. חולין בחוץ:

לשם עולה. כיון דעולה באה בנדר ונדבה הרואה אומר עכשיו הוא מקדיש ושוחטה לעולה וקדשים בחוץ מותרים. הלכך גזור רבנן עלה ופסולה. וכן שלמים [וכו׳]:

אשם תלוי. בא על ספק חיוב כרת. כגון שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ואין ידוע איזו מהן אכל. אשתו ואחותו עמו במטה ובא על אחת מהן ואין ידוע על איזו מהן בא, מביא אשם תלוי להגן מן היסורים עד שיוודע לו אם חטא ודאי מביא חטאתו. ומתניתין ר׳ אליעזר היא דאמר [כריתות כ״ה ע״א] מתנדב אדם אשם תלוי בכל יום, שבכל יום עומד בספק חטא ולבו נוקפו שמא חטאתי. ונמצא שדבר הנידר ונידב הוא:

לשם פסח. ופסח נמי מקרי דבר הנידר ונידב, הואיל והוא עשוי להפרישו כל ימות השנה ולהניחו עד זמנו, אמרי קא שחיט שלמים בחוץ ואכיל להו:

ורבי שמעון מכשיר. דלא חייש למראית העין:

אשם ודאי. כגון אשם גזילות, מי שנשבע לשקר על כפירות ממון. ואשם מעילות, ואשם שפחה חרופה. ועל שם שאשם תלוי בא על ספק קרי להני אשם ודאי:

לשם בכור לשם מעשר. מידע ידעי אינשי דשקר הוא, דבכור ומעשר קלא אית להו ומידע ידעי מקמי הכי, דאילו ההוא שעתא לאו בני אפרושי נינהו דנימא השתא קמקדיש להו:

זה הכלל. לאתויי אם אמר הריני שוחט לשם עולת נזיר, שהיא פסולה. דמהו דתימא ליכא למיחש לחורבא, דמידע ידעי דהא לא נדר, קמ״ל דמימר אמרי דלמא נדר בצנעא זה שלשים יום שהוא סתם נזירות ובשלשים יום לא מנכרא מלתא לשכניו:

ושאינו נידר ונידב. לאתויי עולת יולדת, שאם אמר לשם עולת יולדת בפירוש, כשרה. ואפילו לשם אשה שאינה חייבת קרבן לידה. ומהו דתימא הואיל ואין אותה אשה חייבת קרבן לידה לא היתה זו אלא נדבה, קמ״ל דאימר שמא הפילה, דמפלת אין לה קול ונמצא קרבן זה חובה ולא נדבה ולפיכך שחיטתו כשרה: